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THE GOOD SHEPHERD. 



THE 

ROMAN'S STORY 



IN 



THE TIME OF CLAUDIUS I. 



r BY 



S. M. BURNHAM, M. A. 



Author of " Struggles of the Nations." " Pleasant Memories of Foreign 
Travels." "Limestones and Marbles." "Precious Stones." 



ILLUSTRATED 



" Ecce Agnus Dei." 

"There shall come a Star out of Judah, 
A Sceptre shall rise out of Israel." 



BOSTON 
A. I. BRADLEY & COMPANY 



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SECOND COPY, 






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311 


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By A. 


40170 

Copyright, 1898 
I. Bradley & Company 





TWO COPIES DECEIVED- 




TYPOGRAPHY AND PRESSWORK 
S. J. PARKHILL &. CO.. BOSTON, U. S. 



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PREFACE. 



This story treats of a subject that has awakened the attention 
of the world for ages, and engaged the thoughts of many 
writers at different periods, yet it has never been exhausted 
and something new may be developed at every investigation. 

The sacred writers are more or less concise in their descrip- 
tion of the events of their times, and in their biographical nar- 
ratives they frequently omit details that are of great interest. 
In the life of Christ, only a very few incidents are related about 
him until he was thirty years of age, when he entered upon his 
public ministry, but no thoughtful person supposes the years 
previous to that event were without occurrences of special inter- 
est connected with his life, though no authentic record has come 
down to us. Traditions of various kinds there have been, but 
they have neither " sense nor reason." 

In this story of his life, some things recorded are fancies, 
but they were intended to be consistent with his character and 
the Scripture records. The condition of the world at the time 
of the Saviour's advent has been described according to the 
accounts of contemporary, authentic historians. The introduc- 
tion of the Roman is, of course, purely imaginary, yet it is 
what might have happened at the beginning of the Christian 
Era, when Palestine was under the dominion of the Roman 
Empire. 

The method pursued of arranging the miracles, parables, and 
discourses of Christ in separate divisions, and describing the 
places where they occurred was intended to assist the memory 
and awaken an interest in these localities. The advantage of a 



4 PREFACE. 

special study of the earthly life of our Saviour cannot possibly 
be fully estimated. Daily reading may be a benefit, but it 
needs to be studied carefully, constantly and prayerfully. 

The author has depended largely upon the Scriptures for 
thoughts on the subject, with the exception of consulting a com- 
mentary on some special text in regard to its signification, but 
has not read any of the biographies of our Lord that have been 
written by uninspired writers. The work was begun some time 
ago, but not completed until recently. 

Repetitions sometimes occur because necessary to illustrate 
different subjects that are introduced in the narrative. 

The author is aware that the narrative is open to criticism 
on various accounts, especially for the reason that some things 
stated are not recorded in the Scripture, and the question may 
arise, is it proper to introduce fancies in writing upon sacred 
themes ? It was intended that the imaginary scenes and events 
should be consistent with truth and the nature of the subject, 
and the reader can examine the Biblical narrative and ascertain 
what are facts and what are fancies. 



INTRODUCTION. 



THE ROMAN EMPIRE AT THE BEGINNING OP THE 
PRESENT ERA. 

Pompey, the Roman general, having conquered Syria, Phoe- 
nicia and some adjacent countries, invaded Palestine, laid siege 
to Jerusalem, and after three years captured the city, 63 b. c. 

The conqueror was given a triumph at Rome in which three 
hundred and twenty-two princes and twenty-one kings appeared 
as captives. During his campaign he had taken one thousand 
fortresses, nine hundred towns and eight hundred ships ; had 
brought twelve million foreigners under the dominion of Rome 
and placed $25,000,000 in her treasury. 

When Pompey, surnamed the Great, invaded Palestine, the 
Jews refused to submit to the Romans, and closed the gates of 
Jerusalem, therefore the conqueror laid siege to the city and 
after a prolonged contest captured it, entered the Temple and 
penetrated to the " Holy of Holies," a desecration the Jews re- 
garded with horror, since no one was ever allowed to enter ex- 
cept the High Priest, and he was permitted to do so only once 
a year. 

In the war between Pompey and Caesar, the battle of 
Pharsalia, 48 b. c, was decisive, giving the supremacy to the 
latter, when he was made dictator, and was the first ruler to 
bear the distinguished title of Caesar. The contest between 
Antony and Octavius ended in the overthrow of the former, 
and the establishment of the Roman Empire with Octavius as 
the first emperor — Augustus being his title and not his name. 
He was the son of Octavius and Atia, a daughter of Julia, the 
sister of Julius Caesar, therefore the nephew of the great con- 

5 



b INTRODUCTION. 

queror. He was born 30 b. c. and died 14 a. d. His father 
died when Octavius was four years old, but his education was 
carefully directed by his relatives. 

"When very young Octavius joined his uncle J. Caesar dur- 
ing the campaign against the sons of Pompey in Spain ; thence 
was sent to Illyricum to receive a practical training in military 
affairs, and while here news was received of the assassination 
of his uncle Julius at Rome, when, with a few associates, he 
immediately left for Italy. Arriving at Brundusium he learned 
that his uncle had adopted him as his heir, when he assumed 
the name of Caesar, and was saluted as such by the soldiers. 

Though only twenty years of age at this time, he exhibited 
extraordinary tact and prudence in the management of public 
affairs, which were in a very perplexing and dangerous condi- 
tion. There was a want of union between him and Antony, 
but eventually they became reconciled and it was arranged that 
the authority should be divided among Octavius, Antony and 
Lepidus under the title of Triumvirate, but a war soon fol- 
lowed, and after the battle of Philippi there was another divi- 
sion of the provinces of the Roman Republic. The competi- 
tion for the mastery of the world was now between two rivals, 
namely, Antony, who was to rule the East, and Octavius, the 
West. As might have been expected, friendly relations be- 
tween the leaders were soon interrupted, and the battle of 
Actium, 31 b. c, virtually ended the Roman Republic, when 
the Roman Empire came into existence, though Octavius was 
not invested with imperial authority under the title of Augustus 
until 28 b. c. This honor was conferred upon him by the 
Roman Senate and people to express their reverence for him. 

The Republic had existed four hundred and seventy-eight 
years, while the Empire continued to flourish until 180 A. d., 
when it began to decline. 

The establishment of the Roman Empire has been consid- 
ered a remarkable political achievement. The government of 



INTRODUCTION. 7 

Octavius Augustus was a monarchy in fact, but a republic in 
form. His dominions extended from the Atlantic to the 
Euphrates, and from the forests of Germany to the Arabian 
and African deserts, comprising in all a population of one hun- 
dred million people, including almost every variety of race 
and civilization. His government was tranquil ; the Temple of 
Janus, always shut in time of peace, was, during his reign, 
closed three times. Such an era was eminently fitted for the 
advent of the Prince of Peace. 

At the beginning of the Christian Era Palestine was divided 
as follows : On the north was Syria, or the Tetrarchy of 
Abilene, under the government of Lysanius ; on the east of the 
Jordan, the most northerly region was the Tetrarchy of Philip; 
south of this was Decapolis, or the territory of Herod Antipas, 
extending to the head of the Dead Sea. Still farther south 
was the Arabian Desert. West of the Jordan lay Phoenicia, 
bordering the Great Sea, or the Mediterranean; between this 
territory and the river was Galilee, with Samaria on the south, 
and still farther below, the region was called Judea. Galilee 
comprised the northern or upper district, named " Galilee of the 
Gentiles," and southern Galilee. Samaria, nearly in the cen- 
tre of Palestine, did not extend to the sea on the west, while 
Judea included the region from Samaria to Arabia Petrea, and 
from the Dead Sea to the Mediterranean. Perea, the territory 
beyond the Jordan, that is, east of it, comprised eight provinces 
or cantons, namely, Perea in a more limited sense, Gilead, 
Decapolis, Gaulonitis, Batanea, Auronitis or Iturea, Trachonitis 
and Abilene. 

Galilee was the most extensive region of Palestine, and com- 
prised the territory of Issachar, Zebulun, Naphtali, Asher, and 
a part of Dan in the division of the land after its conquest by 
the Israelites. " Galilee of the Gentiles " was so called on 
account of the number of immigrants from other countries, as 
Egypt, Arabia and Phoenicia. According to Josephus, it con- 



8 



INTRODUCTION. 



tained much wealth and paid high taxes. Though the natives 
were brave and high-spirited, they were inclined to sedition and 
rebellions. Their customs and dialect were different from 
those of Judea, and they were regarded with contempt by the 
inhabitants of the latter country, so that the name Galilean 
was given to the Saviour as a term of reproach. 

Since Palestine had become a province of the Imperial 
Government, it is important to understand the rank and office 
of the Roman governors. After the conquest, certain provinces 
were governed by a class of magistrates called tetrarchs, 
meaning a fourth, an office that originated with the Gauls. 
The name was subsequently given to any ruler subject to a 
king or emperor, without reference to the fact that he governed 
one-fourth of a people or region. Herod Antipas and Philip 
were denominated tetrarchs, though they did not rule one-fourth 
of the country. 

Proconsuls governed Judea after the reign of Herod Agrippa. 
They were sometimes Roman knights and sometimes freed- 
men. Both Felix and Festus belonged to the latter class. 

Procurators were officers sent by the emperor to the pro- 
vinces reserved for his special use to exact tribute, administer 
justice, and repress seditions. Some of the procurators were 
dependent upon the proconsuls, though they exercised great 
power, even over life and death. 

The military force comprised six cohorts, five of them being 
stationed at Cesarea, and one at Jerusalem, but during the 
great national festivals at the capital, the procurators from 
Cesarea were present to maintain order. 

A cohort comprised from five hundred to six hundred Roman 
soldiers, or the tenth part of a legion, a body of infantry num- 
bering from three thousand to five thousand men. Each cohort 
was divided into ten companies, and each company comprised 
two centuries, whose commander was styled a centurian. His 
rank corresponded to that of captain in modern armies. 



INTRODUCTION. 9 

A tribune was a Roman officer or magistrate chosen by the 
people to protect them from the oppressions of the patricians or 
nobles, and defend their liberties against any encroachments by 
the Senate and consuls. Their number was gradually increased 
from two to ten. There were also military tribunes, from four 
to six in each legion, and tribunes of the treasury. 

Censors were officers of the State and were first appointed by 
Servius Tullius, King of Rome. They exercised great and 
irresponsible power, and were regarded with fear and rever- 
ence. Their duties were, first, to register the citizens and take 
an account of their property; second, to regulate the public 
morals ; third, to administer the finances of the State. Cyren- 
ius, a Roman senator, sent by the Emperor Augustus to take the 
census of Palestine, was afterwards appointed governor of Syria. 

The Jews were always restless under the yoke of Rome, and 
their insubordination finally led to open rebellion, when the 
Romans invaded the country under Vespasian and Titus, Roman 
emperors, 70 A. d., captured Jerusalem, destroyed the Temple, 
and carried a large part of the people into captivity from which 
they have never returned as a nation. 

Judea was first invaded by Pompey, 63 b. c, and its con- 
quest was made more thorough, 52 b. c., when Antipater was 
made proconsul of Judea. His son, afterwards Herod the 
Great, King of Judea, was then fifteen years old ; he was on 
the throne at the beginning of the Christian Era. The family 
of Herod descended from an Idumean or Edomite, whose 
ancestor was Esau, the brother of Jacob. Herod was born 
71 b. c, and was appointed king by the Roman Government, 34 
b. c, and at his death, his kingdom was divided among his 
sons who ruled as tetrarchs. Archelaus governed Judea, 
Samaria and Idumea ; Herod Antipas ruled Galilee and Perea, 
and Philip was governor of Batanea, Gaulonitis and Tracho- 
nitis ; all were subject to Rome. Archelaus was deposed by the 
Emperor Augustus 7 a. d., when Judea was placed under a 



10 INTRODUCTION. 

Roman procurator. About 31a. d., Philip died, when his pro- 
vince was added to Syria, but 37 A. D., it was given to Herod 
Agrippa with the title of king. The territory of Abilene and 
that of Damascus were also added to his dominions. In 39 
A. d., Herod Antipas was banished to Gaul, and his tetrarchy 
was added to the kingdom of Herod Agrippa, who two years 
later received from the Emperor Claudius the government of 
Judea and Samaria, thus uniting Palestine under one nominal 
king. On the death of Herod Agrippa, 44 A. d., the country 
again became a part of Syria with the name of Judea, and was 
governed by a procurator. 

Nearly all the nations had been brought under the sway of 
Rome ; at the beginning of the present era, intercourse between 
different countries was safe and easy ; one language, the Greek, 
was very generally spoken, and the condition of the world 
seemed favorable for the introduction of Christianity. 

The Aramasan language was the vernacular tongue of the 
Jews of Palestine in the time of our Saviour, and was the one 
he used. This language originally prevailed in Syria, Baby- 
lonia, and Mesopotamia, and has sometimes been called Syro- 
Chaldaic, especially in Palestine. As long as the Jewish 
nation maintained a political independence, the Hebrew was 
the language of the country, but after the conquest by Assyria 
and Babylonia, the Jews lost the use of their native tongue 
together with their national liberty. The Babylonish- Aramaean 
dialect supplanted the Hebrew, by degrees, and became the 
common language of the people, though it was partly supplanted 
by the Greek. The proper names of persons in the New Testa- 
ment are largely Aramaean, for example, the word bar, meaning 
son, used as a prefix, and also the significant surnames to dis- 
tinguish some characteristic of the person who bore them ; as 
Boanerges, Barabbas, Cephas, and others. Some geographical 
names are of this kind, as Beth and En, Cephron and others, 
used as prefixes. 



CONTENTS. 



CHAPTER I. Page. 

Jerusalem 15 

CHAPTER II. 
Letters of Claudius 25 

CHAPTER III. 
The Messenger or Forerunner 32 

CHAPTER IV. 
The Emperor's Edict 44 

CHAPTER V. 
The Babe of Bethlehem ........ 53 

CHAPTER VI. 
The Childhood, Youth and Manhood of Jesus ... 66 

CHAPTER VII. 
The Public Ministry of Christ 75 

CHAPTER VIII. 
Preaching in Galilee. The Apostles ..... 84 

CHAPTER IX. 
The Miracles of Christ . 102 

CHAPTER X. 
The Miracles of Christ — Continued 115 

CHAPTER XI 

The Miracles of Christ — Continued 128 

11 



12 CONTENTS. 

CHAPTER XII. Page. 

The Miracles op Christ — Concluded ..... 138 

CHAPTER XIII. 
The Parables of Christ 153 

CHAPTER XIV. 
The Parables op Christ — Continued ..... 164 

CHAPTER XV. 
The Parables of Christ — Continued . . . . 178 

CHAPTER XVI. 
The Parables op Christ — Concluded 191 

CHAPTER XVII. 
Discourses of Christ ......... 204 

CHAPTER XVIH. 
Discourses of Christ — Continued ...... 224 

•CHAPTER XIX. 
Discourses of Christ— Continued 241 

CHAPTER XX. 
Discourses of Christ — Concluded 254 

CHAPTER XXI. 

Closing- Scenes 263 

CHAPTER XXII. 

Closing Scenes — Concluded ....... 274 

CHAPTER XXIII. 
At the Cross 286 

CHAPTER XXIV. 

The Resurrection and Ascension ...... 298 



ILLUSTRATIONS 



1. The Good Shepherd 

2. The Nativity 

3. La Madonna del Silenzio 

4. The Madonna di S. Sisto 

5. Flight into Egypt 

6. Flight into Egypt 

7. The Infant Saviour 

8. Christ at the Age of Twelve Years 

9. Christ Reasoning with the Scribes 

10. Christ Disputing with the Doctors. 

11. John the Baptist in the Wilderness 

12. Christ. By Carlo Dolce 

13. Christ and his Mother 

14. Jesus, Martha and Mary 

15. Christ with Little Children 

16. Little Children Brought to Christ 

17. Christ Preaching from the Boat 

18. Stilling the Tempest 

19. The Cry of Peter 

20. Feeding the Multitude 

21. The Transfiguration 

22. Christ Lamenting over Jerusalem 

13 



14 ILLUSTRATIONS. 

28. The Woman of Samaria 

24. The Daughter of Jairus 

25. Christ enters Jerusalem as a Conqueror 

26. The Last Supper 

27. Peter Denting Christ 

28. Christ Leaving the PRiETORiuM 

29. The Crown of Thorns 

30. Christ on Calvary 

31. The Crucifixion 

32. Descent from the Cross 

33. Descent from the Cross 

34. The Women and their Departed Lord 

35. A Shepherd at the Cross 

36. The Resurrection 

37. Easter Morning 

38. Supper at Emmaus 

39. The Ascension of Christ 

Map of Palestine. In the time of Christ 
Plan of Jerusalem. In the time of Christ 



ANCIENT JERUSALEM 




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C3 THE OLD POOL, LOWER POOL 

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("OTTERS FIELD 
FIELD OF BLOOD 
ACELCAtt* 



CHAPTER I. 

JERUSALEM. 

A gekeral description of the capital of Palestine, 
the most interesting and celebrated city of the ancient 
world, where the most important and remarkable events 
have occurred, is necessary in order to understand the 
history of the Jewish nation and the scenes connected 
with the life of Christ. 

Jerusalem, or Salem, as it was sometimes called, is a 
very ancient city, and was the home of Melchizedec, 
who is styled " King of Salem," in the Scriptures. It 
was in the possession of the Jebusites until captured by 
David, when it eventually became the sacred city of the 
Hebrews, the capital of their country, and the centre of 
Jewish worship where the temple was built. The 
ancient city called Jebus, taken by David, was small 
compared with the later one named Jerusalem, meaning 
u the abode of peace." The older town occupied an 
elevation opposite Mount Sion or Zion, where David 
built a new one called the " City of David," containing 
a royal palace. 

The region about the city was barren, but well- 
watered by the brook Cedron and the fountains of Gihon 
and Siloam. The Temple of Solomon was built on 



16 



Mount Moriah, one of the small hills belonging to 
Mount Zion. 

Until the close of Solomon's reign, Jerusalem was 
the metropolis of the whole Jewish nation, and became 
noted for its wealth and splendor. As an evidence of 
its riches David left an immense sum of gold compris- 
ing 21,600,000 pounds sterling, and 3,150,000 pounds 
of silver, for religious purposes, and Solomon acquired 
3,240,000 pounds of gold during a single voyage of his 
ships to Ophir. Silver was so abundant in Jerusalem 
at that period, it was not considered of much account. 
During the reign of this prince the capital was distin- 
guished above all other cities of the period for wealth 
and commercial importance, but later, on account of its 
civil and foreign wars, its wicked rulers, and its idola- 
trous practices, it was subjected to a series of calamities 
for more than nine centuries, that no other city can 
afford a parallel. 

During the reign of Rehoboam, the son and successor 
of Solomon, ten tribes revolted and established a separ- 
ate kingdom, leaving only the tribes of Judah and 
Benjamin that formed the Kingdom of Judah. Four 
years later Jerusalem was taken and plundered by 
Shishak, King of Egypt, and in less than a century 
and a half after this event the city suffered from an 
invasion by Joash, King of Israel. 

The next peril was from the East. Sargon or Esar- 
haddan had become master both of the Assyrians and 
the Chaldeans, when he sent Tartan, that means his 
commander-in-chief, to Palestine, who captured Manas- 
sah, the son of Hezekiah, the fifteenth king of Judah, put 
him in chains, and took him a prisoner to Babylon. To 



JERUSALEM. 17 

this time Manasseh's life had been fearfully wicked, but 
while in Babylon he was led to repent of his sins, and 
after returning to Jerusalem, he effected great reforms 
in religion, and fortified the capital, which was called 
the " Second City." 

Jerusalem was captured by Pharaoh, King of Egypt, 
during the reign of Josiah, less than seventy years after 
the last invasion. At one time it was attacked by 
Ptolemy of Egypt during the Sabbath, when the Jews 
would offer no resistance, on account of the day, and 
100,000 prisoners were captured. This city was be- 
sieged three times by Nebuchadnezzar, King of Babylon, 
and the inhabitants were carried into captivity, when 
for seventy years it lay in ruins, but after Babylon was 
taken by the Medes and Persians the Jews were per- 
mitted to return to their own country and rebuild the 
capital and the Temple, when Cyrus the Persian re- 
stored all the vessels of gold and silver, plundered 
from the Jews by the Babylonians. The enemies of 
the Jews, however, succeeded in hindering the work, 
but Darius ordered it to be resumed, when it went for- 
ward until the sixth year of his reign, though the city 
with its walls remained unfinished until it was com- 
pleted under the direction of Nehemiah, who encoun- 
tered great difficulties in the work. The Samaritans 
attacked the workmen with weapons, in order to inter- 
rupt their labors, but they persevered, working with a 
tool in one hand, a defensive weapon in the other, until 
in fifty-two days the wall was completed, 445 B. c. 
After this achievement the city was gradually restored 
and remained under the protection of the Persian Em- 
pire until this power was overthrown by Alexander the 



18 THE SOMAN'S STORY. 

Great, some years later. After his death, Judea, with 
its capital, came under the dominion of the rulers of 
other nations, called by Daniel the prophet the kings 
of the North and of the South, first to one and then to 
the other. Discord and corruption prevailed, the office 
of High Priest was sold to the highest bidder, while 
some of the Jews forsook the religion of their fathers 
and adopted that of the Greeks. 

Antiochus Epiphanes, King of Syria, 170 B. c, plun- 
dered Jerusalem and killed, it has been estimated, 
80,000 Jews, and two years after he sent Apollonius 
with an army, who threw down the walls, erected forti- 
fications, and cruelly oppressed the people. He then 
attempted to abolish the Jewish religion by an edict 
commanding all the inhabitants to conform to the Greek 
mode of worship, and at the same time he placed a 
statue of Jupiter Olympus on the Jewish altar. These 
stringent laws aroused the spirit of opposition, when 
Judas Maccabseus with some followers arose in arms 
against the Syrians and defeated the generals of Anti- 
ochus, recovered Jerusalem, purified the Temple and 
the sacred places that had been defiled three years by 
pagan idolatry. Several members of the family of 
Maccabaeus held the position of sovereign and High 
Priest at the same time Jerusalem was free from Syrian 
control though it was twice besieged, first by Antiochus 
Epiphanes, and afterwards by Antiochus Sidetes. 
Hyrcanus threw off the Syrian yoke 130 B. c. and 
reigned twenty-one years. Judas, who succeeded him, 
made important changes, and assumed the title of King, 
which was adopted by his successors, but after a period 
of little less than fifty years a dispute arose between 



JERUSALEM. 19 

Hy rcaims II and his brother Aristobulus, which re- 
sulted in the success of the latter, and he occupied the 
throne until the Roman conquest under Pompey, when 
Jerusalem was captured and Judea was made a Roman 
province, 63 B. c. 

The Kingdom of Israel established after the revolt 
during the reign of Rehoboam continued about two 
hundred and fifty years, or from 975 B. c. to 721 B. C, 
when it was conquered by the Assyrians. The King- 
dom of Judea, under eighteen different sovereigns, 
maintained its existence one hundred and thirty-three 
years longer, when it was overthrown by the Babylo- 
nians 588 b. c. 

Julius Csesar, having defeated Pompey his rival, ap- 
pointed Antipater governor of the country, an Idumean 
by birth but a Jewish proselyte. He was the father of 
Herod the Great who reigned at the beginning of the 
Christian era. After the siege and capture of Jeru- 
salem by Pompey, it remained in ruins about forty- 
seven years, when the Emperor Hadrian began to 
rebuild it. He erected a heathen temple and dedicated 
it to Jupiter Capitolinus and named the city JElius 
after himself. The population comprised a larger num- 
ber of pagans than Jews, until the time of Cons tan tine 
the Great, about 323 A. d., who, having made Chris- 
tianity the religion of the Roman Empire, restored the 
ancient name of Jerusalem to the city, and constructed 
many Christian churches and other edifices. About 
thirty-five years later, Julian the Apostate, who had 
abjured the Christian religion, attempted to rebuild the 
Temple, to prove that the prophecy affirming it should 
never be restored was false. He engaged a large num- 



20 the soman's story. 

ber of workmen to lay the foundation, but was checked 
in his attempt by the interposition of Divine Provi- 
dence, witnessed both by pagans and Jews. It is 
said flames of fire issued from subterranean caverns 
and killed many of the workmen, so the plao was aban- 
doned. 

Jerusalem continued in nearly the same condition 
until the seventh century A. D., when it was taken 
and plundered by Chosroes, King of Persia, and many 
Christians were killed or sold as slaves. The Persians 
were soon after defeated by the Emperor Heraclius, 
who recovered the city and restored it to the Chris- 
tians, but the Jews were not allowed to come within 
three miles of it. The Mahommedan sect arose about 
this time, or the first of the seventh century, and con- 
quered the greater part of the East. Caliph Omar, 
the third leader after Mahomet, besieged Jerusalem, 
and by prolonging the siege, the city, on account of 
great suffering and fearful crimes within its walls, 
capitulated, 637 A. D., and has been in possession of 
the Moslems ever since, except during a short period 
under the Crusaders. 

The time when the pre-historic city was founded is 
very remote, for during the wars of Joshua it had a 
king named Adoni-Zedeck, who originated the league 
to conquer the Gibeonites. The first allusion to its 
site was under the name of " The Land of Moriah," to 
which Abraham was directed to go and offer his son 
Isaac as a burnt sacrifice. The city is situated among 
a central chain of mountains, thirty-three miles from 
the Great Sea and twenty-four from the River Jordan. 
.As early as the Hebrew invasion, it was styled u a 



JERUSALEM. 21 

royal city," and it is referred to as the " city of stran- 
gers," meaning those not Israelites. 

Jerusalem, in its prosperous condition, occupied the 
summits of four hills, namely, Zion on the south, 
Moriah on the east, Acra in the centre, and Berzetha 
on the northwest. The whole city was surrounded by 
deep, perpendicular ravines, where it was not protected 
by walls. The hills of Zion and Acra faced each other 
and were separated by a valley. The hill on which the 
" Upper City " was built being higher than the other, 
was called a fortress by David, on account of its 
strength. The natural supply of water for the city 
was augmented by a reservoir in the ancient part, per- 
haps the same as the Pool of Gihon where Solomon was 
annointed king. The only perennial spring is that of 
Siloam, and the only stream near, called the Brook of 
Cedron or Kedron, is in a deep and rugged ravine 
through which a torrent descends to the Dead Sea 
after heavy rains. A reservoir, northeast of the site 
of the Temple, is supposed to have been the Pool of 
Bethesda, meaning " House of Mercy." 

This remarkable city has been captured and plun- 
dered seventeen times at least, and according to some 
writers, twenty-four times, and millions have been 
slaughtered within its walls, yet it still remains. Dur- 
ing the time of Christ, it seemed to be at the height of 
its glory, and was the pride of the nation. It has been 
estimated there were as many as 2,000,000 persons who* 
attended the festivals at Jerusalem at this time, so that 
the city and surrounding villages were thronged with 
visitors on such occasions. It is not surprising that 
Jesus, who knew what terrible calamities were about 



22 THE ROMAN'S STORY. 

to come upon the city, wept over it. The Temple at 
this period was called the " Second Temple " and was 
enclosed by courts. That of the Gentiles covered 
about fourteen acres, and around this court were mar- 
ble colonnades supported by four rows of pillars, and 
covered by a roof of cedar. These colonnades were 
known as Solomon's Porch and sometimes were called 
Herod's Porch, which afforded shelter for traders and 
their merchandise. Here the money-changers sat by 
their small, portable tables, with platters or trays to 
hold the money, and it was such as these Jesus upset 
when he said, " Make not my Father's House a house 
of merchandise." The yearly tax for the Temple was 
half a shekel, a coin of uncertain value as now under- 
stood, and it was necessary to pay it in the national 
currency, therefore strangers from different countries 
were obliged to exchange their foreign coin for Jewish 
money. The Temple of Christ's day was the one rebuilt 
by the Herods ; the work begun in 20 B. c. was com- 
pleted by Herod Agrippa 64 A. d. 

The city of Jerusalem has furnished metaphors for 
an exalted spiritual state, and it sometimes denotes 
the union of all God's people in one church. The 
command of Jesus to his disciples was to go into all 
the world and preach the gospel, beginning at Jeru- 
salem. Heaven is considered the seat of the New 
Jerusalem, as the author of the Book of Revelation 
describes a new city by that name, after the destruc- 
tion of the earthly one. He speaks of the city of God, 
the New Jerusalem, the celestial city that had no temple 
or any other peculiarity of the Jewish service. The 
New or Heavenly Jerusalem has been the theme of 




THE NATIVITY. 



JERUSALEM. 23 

Christian poets in all ages and among different 
nations, while their hymns on the subject are used in 
the churches. John the Evangelist describes a won- 
derful city shown him in his vision by the angel, 
while he was an exile in the Island of Patmos. It 
occupied a square of 12,000 furlongs or 1,500 miles 
and was enclosed by a wall equal in height to its 
length and breadth. It had twelve gates each formed 
of a single pearl, three gates on every side guarded by 
angels, one stationed at each, and on these gates were 
the names of the twelve tribes of Israel. The walls 
had twelve foundations with the names of the apostles 
inscribed on them. They resembled the jasper stone in 
lustrous beauty, and were decorated by twelve species of 
gems of different colors in the following order, begin- 
ning with the lowest, namely, jasper, sapphire, chal- 
cedony, emerald, sardonyx, sardius, chrysolite, beryl, 
topaz, chrysoprase, jacinth and amethyst. The streets 
of the city were paved with gold. 

There was no temple in the city described by the 
evangelist, as in the earthly Jerusalem, neither was it 
lighted by the sun, moon, or any other of the celestial 
bodies, but it was illuminated by the glory of God and 
the Lamb ; neither were the gates ever closed as there 
was no night there, nor was anything permitted to 
enter that would do any harm, for all evil spirits and 
all wicked human beings were excluded, and only 
those were admitted whose names were written in the 
Book of Life. A gentle river of pure water clear as 
crystal flowed from between the throne of God and 
the throne of his Son, while there grew on both sides 
of this river a " tree of life " yielding twelve different 



24 



kinds of fruit every month, and the leaves of the tree 
possessed medicinal qualities adapted to heal all human 
maladies. The inhabitants of this remarkable city were 
permitted to see God " face to face," a privilege no 
earthly being had ever been allowed, while His name 
was inscribed upon their foreheads. This wonderful 
city was called the New Jerusalem in distinction from 
the Old city by that name, and it contained the man- 
sions Christ went to prepare for his disciples, who will 
be crowned, to begin a reign that will be eternal. 



CHAPTER II. 

LETTERS OF CLAUDIUS. 

One of the officers in the Roman army whose name 
was Aurelius Pompilius, remained in Palestine after 
the conquest, and was appointed to a civil office by the 
Roman Government. His son Claudius was a native of 
the country, born 20 B. c, or sixteen years before the 
birth of Christ, whose advent occurred four years before 
the beginning of the present era. Though young Clau- 
dius had been trained in the pagan religion of his coun- 
trymen, yet by coming in contact with the Jewish 
people, and learning something of their religious 
belief and mode of worship, he began to question the 
heathen system, and after much thought on the sub- 
ject, came to the conclusion that there was only one 
God, the Creator of all things, hence idolatry, which 
enjoined the worship of many gods, must be offensive 
to Him. As the result of his reflections he renounced 
the religion of his ancestors and became a Jewish 
proselyte. 

Having succeeded his father as an officer of the 
Roman Government, he had an opportunity of vis- 
iting all the different regions of Palestine and becom- 
ing familiar with their natural features, the character 



26 the soman's story. 

of the inhabitants, their customs and occupations. 
These advantages were of great importance to him 
in recording the events of the thirty-three years of the 
life of Christ, whose remarkable history was recorded 
by this Jewish proselyte, who himself became a disci- 
ple of Jesus, in a series of letters written to his friend 
and kinsman, Justinian, living at Rome. These records 
were made during the reign of the Emperor Tiberius, 
and in the Greek language, the common mode of com- 
munication at that period, though the author had be- 
come familiar with the Aramean, which was generally 
spoken in Palestine by the common people. Some of 
his ideas he acquired from the Jews or other nations 
living in that country, but to most of the scenes 
described he was an eye-witness. 

The letters of Claudius, written upon vellum, were 
found in Rome many years after, and translated into 
English with explanations and additions illustrating 
the subject. These records treated of the natural 
features of Palestine, its political condition, with a 
sketch of its rulers, the religious sects of the Jews, 
the history of John the Baptist, the prophecies con- 
cerning the Messiah, the life of Mary and Joseph, the 
decree of Augustus and the registration ; the journey 
to Bethlehem with a description of the town, the birth 
of Jesus ; the shepherds and the Wise Men, Herod's 
policy and what followed, the escape into Egypt, the 
bloody decree and the great lamentation, the recall and 
journey to Nazareth with a description of the city ; 
Christ's first visit to Jerusalem, his life until thirty 
years of age, his public ministry, his sufferings, death, 
resurrection and ascension. 



LETTERS OF CLAUDIUS. 27 

The description of Nazareth, the home of the parents 
of Jesus, is briefly as follows. It was a small town in 
the southern part of Galilee, lying about half-way be- 
tween the Jordan and the Great Sea with Mount Tabor 
on the east and the snow-covered mountains of Hermon 
and Carmel on the west. It was situated on an ele- 
vated site with a precipice on one side and was enclosed 
by hills and mountains. The position of the town af- 
forded a magnificent prospect to a thoughtful admirer 
of nature, and here, amid these grand and beautiful 
scenes, Jesus spent the first thirty years of his life, and 
after he entered upon his public labors he preached in 
the synagogue at Nazareth where the citizens, notorious 
for their wickedness, would not listen to him, and on 
one occasion, they attempted to throw him over the 
precipice in order to kill him, but he escaped out of 
their hands. Such was the home of Mary, the young 
Jewess, whose history is blended with the most remark- 
able events that ever occurred on earth. There was 
another individual of the tribe of Judah, the same as 
that of Mary, whose history is connected with that of 
her Son, — Joseph the son of Jacob and grandson of 
Matthan, to whom this Hebrew maiden was affianced. 
Both descended from the royal house of David and both 
were natives of Bethlehem, a town of Judea, about 
seventy-five miles south of Nazareth. 

There lived in this southern town, according to the 
Roman's story, a man of the tribe of Judah, named 
Levi, whose wife was called Anna. Their family 
included several children, the youngest being named 
Mary. She was a remarkable child, attractive both in 
personal appearance and character, while her loving, 



28 THE ROMAN'S STORY. 

confiding and obedient disposition won the affections 
of all her acquaintances. Her parents, being devout 
worshippers of the God of Israel, had trained their 
children in all the observances of the Mosaic law. 
Mary from her early childhood manifested a devout 
spirit and an aversion for the pleasures that so often 
prove a snare to the young, while her gentleness, 
obedience and affection made her an example for the 
other members of the family. Her pious mother faith- 
fully instructed her in social and domestic duties, and 
her father taught her the history of her nation and the 
writings of the prophets, especially those relating to 
the coming Messiah, whom his countrymen were 
expecting would soon appear. 

When Mary reached the age of womanhood, her 
family left Bethlehem of Judea and went to Nazareth, 
perhaps with the expectation of improving their finan- 
cial condition. The Jews, at this period, had been 
subject to Rome for a considerable time and, though 
they had been deprived of their national independence, 
their capital had been taken and their beautiful Temple 
profaned, yet they could not forget their former glory 
and prosperity, and were expecting a prince and con- 
queror to appear who should free them from their 
enemies, and restore their eminent position among 
nations. 

While Mary was at Nazareth she become affianced 
to Joseph according to Jewish forms. The father of 
the family selected companions for his children, both 
sons and daughters, but if a son had a preference for any 
one, he asked Ms father to obtain the consent of the 
maiden's father to the marriage, but a father could not 




LA MADONNA DEL SILENZIO. 



LETTERS OF CLAUDIUS. 29 

dispose of his daughters without the consent of their 
brothers. If there were no brothers, the daughters who 
became heiresses to an estate were compelled to marry 
some kinsman of their own tribe. The marriage vow 
was a covenant between the father and brothers of the 
bride and the father of the bridegroom, made in the 
presence of witnesses ; sometimes the covenant was 
committed to writing and confirmed by an oath. 

The marriage presents were given to the brothers, 
while the dowry went to the father of the bride. There 
was usually a period of ten or twelve months between 
the contract of marriage and the celebration of the 
nuptials, and though there was no communication be- 
tween the affianced parties, yet they were considered 
and spoken of as husband and wife. At the close of 
the probation, if the intended bridegroom was unwil- 
ling to fulfil his engagement, he was obliged to give the 
intended bride a bill of divorce, the same as if she had 
been his wife. The punishment of a woman for infi- 
delity to her vows was death by stoning, though she 
might be only engaged to her intended husband. 

Before the period of her engagement had expired the 
Angel Gabriel appeared to Mary at Nazareth to an- 
nounce the birth of the Saviour. According to the 
custom among the Jews, the apartments of the female 
members of the family were in the rear chambers of the 
house, usually in the upper story, and sometimes they 
were in separate buildings kept closed to every one 
except the master and a trusted servant. Behind these 
rooms were gardens into which the inmates could look 
and obtain a limited view of the world outside. 

Mary had retired to her apartments and was engaged 



30 the Roman's story. 

in reading the Scriptures, a duty she had faithfully 
observed from her early childhood. She unrolled the 
parchment until she came to the prophecy of Isaiah, 
saying that a virgin shall bear a son who shall be 
called Immanuel. She paused in her reading and 
thought, what could the prophet mean ? The prediction 
originally applied to an event in the history of Judah, 
when the nation was threatened with an invasion by 
the combined armies of Syria and Israel under Rezin 
and Pekah during the reign of Ahaz. It was a critical 
time, and the king was in great distress, but when told 
by the prophet that he should be delivered, he required 
a sign that the Lord would fulfil his promise. It was 
that a virgin would become the mother of a son, and 
before the child was old enough to discern between 
good and evil the deliverance would come. 

While Mary was engaged in deep thought there 
appeared a strange phenomenon. Though the sun 
had disappeared behind the mountains surrounding 
Nazareth, the room was filled with a bright light sur- 
passing that of midday, and while the door was closed, 
there appeared a glorious being who saluted her in the 
language of her country, saying, " Hail ! thou art 
highly favored: the Lord is with thee, blessed art 
thou among women." The quiet, gentle and humble 
maiden was astonished, and greatly troubled at the 
sudden appearance of this mysterious visitor, and 
wondered what could be the meaning of his extraordi- 
nary salutation. When the angel saw that she was 
alarmed he said, "Fear not, Mary, thou hast found 
favor with God; thou shalt bear a son and he shall 
be called the Son of the Highest." The maiden was 



LETTERS OF CLAUDIUS. 31 

again perplexed, inasmuch as the time of her espousals 
had not come. The angel then announced that her 
child would have no earthly father, but would be called 
the Son of God. 

After the messenger had explained the miraculous 
event, Mary acquiesced in the divine will, even at the 
peril of being disgraced and considered deserving to 
suffer an ignominious death ; at least she would awaken 
suspicions of her virtue in the mind of her affianced. 
This did occur, and he had the right, according to law, 
to make her an example by a public divorce, but being 
an honorable man, he intended to annul their marriage 
contract privately. 

While thinking on the painful subject he was re- 
lieved by a communication from heaven in a dream, 
revealing the truth, when his confidence in his affianced 
was completely restored. Joseph in this instance, as in 
his future conduct towards Mary and her child, was 
gentle, tender and unselfish to a remarkable degree. 

But little is known of the life of Mary's husband, but 
it is quite probable he died before Jesus entered upon 
his public ministry. When on the cross, our Lord com- 
mended his mother to the care of one of his disciples, an 
act implying that Joseph was not then living. 



CHAPTER III. 

THE MESSENGER OR FORERUNNER. 

Before proceeding with the storj of Jesus, it is 
proper that the history of another individual should be 
given, the one who was sent as a forerunner or mes- 
senger to prepare the way of the Lord. The metaphor 
alluded to the custom of commanders of armies to send 
" forerunners " to prepare roads and remove obstacles 
in the way of the approaching army on its march. 
This messenger of the coming Messiah was John the 
Baptist, son of Zacharias and Elisabeth, both of the 
tribe of Levi, the father was a priest, and a descendant 
of Aaron the first High Priest. It is said of the parents 
of John that " they were righteous before God, walking 
in all the commandments and ordinances of the Lord 
blameless." There was, however, one blessing wanting 
in their family life, and one they would have highly 
esteemed, a child to enliven their home and perpetuate 
their family names. This want of descendants was 
considered by the Hebrews a great misfortune. 

Zacharias was a priest of the course of Abia or 
Abijah, the eighth in the order of the twenty-four classes, 
of which each one officiated at the religious ceremonies 
one week at a time. When the priest was engaged 



THE MESSENGER OR FORERUNNER. 33 

in the ceremony of burning incense in the Temple the 
people were offering prayers in the court outside. The 
incense used was composed of valuable substances, 
largely of frankincense, and was burned morning and 
evening in the Holy Place. The altar for this purpose 
stood near the veil which divided the Holy Place from 
the Most Holy. On the north side stood the table of 
shew-bread, and on the south the golden candlestick. 
The altar of incense was eighteen inches square and 
three feet high, the top, sides and horns were overlaid 
with gold, and a crown of gold was on the lid. It 
was carried by rods passing through four gold rings on 
each side. 

When Zacharias was standing by the altar at the 
evening sacrifice, there appeared a celestial being on 
the right side of it. The priest was alarmed, but the 
angel said, " be not afraid," and then told him his 
prayers were answered, and that he should be blessed 
with a son whose name should be called John. Gabriel, 
for it was he, described the character of the promised 
child, his mission, and the success of his labors. He 
was to prepare the way for the coming of the Messiah 
who it was expected would soon appear. 

As such an event seemed improbable the priest 
doubted, and required a sign that the prediction would 
come to pass, when the angel announced the startling 
intelligence that he was Gabriel, sent to bring the glad 
tidings, and as a sign that his words were true, he, the 
priest, would be dumb until the prediction was ful- 
filled. Zacharias was chastised for his unbelief, for he 
should not have doubted the heavenly messenger. 

The officiating priest was not accustomed to remain 



34 

in the Temple longer than half an hour when perform- 
ing his duties, but on this occasion he tarried so long, 
the people outside became anxious and wondered why 
he did not come out. Their amazement was great 
when on his appearance, he could not speak and was 
compelled to communicate with them by a motion of 
his hand. He continued his duties at the Temple, 
however, until the time for his customary service had 
expired, when he left for his own home. It was a proof 
of his fidelity in the performance of his duties, that he 
remained after his loss of speech. The home of this 
aged couple was in one of the towns of Judea, prob- 
ably a Levitical city. After the promised child was 
born the friends come to congratulate Elisabeth on the 
joyful occasion, and when the babe was eight days old, 
they named him for his father, but his mother said he 
should be called John. Her friends were surprised 
since none of his kindred were called by this name, 
and they made signs to the father to know his wishes 
about it. As he could not speak he motioned for 
writing material, that is, a small tablet covered with 
wax, and an iron pen or stile, and wrote, " his name is 
John," when he immediately recovered his voice and 
praised God. He had been dumb so long his friends 
supposed he had been smitten with paralysis and would 
never recover his speech, therefore, when his voice was 
restored, they were filled with awe, and the remarkable 
event was proclaimed throughout all the hill country 
of Judea, and those who heard the wonderful story 
exclaimed, " What manner of child will he be? " 

The father was moved by the Holy Spirit to utter a 
prophecy concerning this child, and also on other sub- 



THE MESSENGER OR FORERUNNER. 35 

jects. In this poem Zacharias said, " The Lord God of 
Israel has visited and redeemed his people ; He has 
raised up a horn of salvation as he had promised." 
The horn was the symbol of strength, and this horn 
was the Messiah of the house of David as predicted by 
the prophets. Zacharias continued, " God promised 
Abraham and confirmed it with an oath that he would 
bless his posterity." He then addressed the infant, say- 
ing, " Thou shalt be called the Prophet of the Highest, 
and shalt go before the face of the Lord to prepare his 
ways." This prophet would give salvation and for- 
giveness of sin, and would be a light in darkness, and a 
guide in the way of peace. In his prophecy, Zacharias 
intimates the work of John and the plan of redemp- 
tion in elegant and forcible language. 

John was consecrated from his birth to the sacred 
office of preaching the glad tidings of salvation, but as 
he belonged to the priestly order, he would not begin 
his public ministry before the age of thirty, and until 
then, he remained with his friends in the hill country 
of Hebron. Little is said by the sacred historians of 
his life previous to that time, though doubtless, it was 
spent in preparation for his divine mission ; he may 
have assisted in the religious services of the law. As 
his parents were aged when he was born, they probably 
died while he was young. It is said of him in the 
Scriptures that " he waxed strong in the Spirit, and 
was in the deserts," that is, regions sparsely inhabited, 
" till the day of his showing unto Israel." After years 
spent in solitude, self-denial and communion with God, 
he acquired the discipline which prepared him for his 
important mission. 



The prophecies concerning John the Baptist are 
various and striking. He was represented under the 
name of Elijah or Elias who, the Saviour declared, was 
John. His appearance and manners excited general 
attention ; his garment was made of camel's hair and 
was confined about his waist by a leather girdle, a dress 
indicating a hermit life, and his food consisted of 
locusts and wild honey. 

The camel yielded a fine hair from which a beautiful 
cloth was manufactured but he also afforded a long, 
shaggy hair of which a coarser and cheaper cloth was 
made for the poorer classes. A robe of the latter, con- 
fined by a leather girdle, was the usual dress of John. 
Locusts, to a great extent, supplied food for the com- 
mon people. They were from two to three inches in 
length and resembled the grasshopper in form. Some- 
times they appear in such numbers as to darken the 
sky and in a short time they will devour every vege- 
table in the region they visit. The Jews were allowed 
to use them for food, and some species are eaten in 
Oriental countries at the present day, and are con- 
sidered a delicacy. 

Wild honey may have been that found in the rocks 
of the deserts of Palestine, a land said " to flow with 
milk and honey." There was also a kind called wild 
honey or wood honey deposited by a small insect on 
the leaves of trees, and which dropped from them to 
the ground. This may have been the kind that sup- 
plied food for John. Both his raiment and food indi- 
cated his poverty. 

Though he belonged to the tribe of Levi and was 
the son of a priest, yet he is called a prophet, or at 



THE MESSENGER OR FORERUNNER. 37 

least he assumed that office, but his most important 
mission was that of a pioneer of the coming Messiah. 
His preaching was decisive and very impressive ; he 
faithfully reproved, warned and exhorted his hearers, 
urging them to repent, giving as a reason " the king- 
dom of heaven is at hand." A large number of the 
followers of Jesus had been first awakened by the 
preaching of John. His first mission station was at 
Betharbara beyond the Jordan, that is, on the east side, 
but he afterwards moved up the river to Enon, on the 
west side. The reason given for the change was " be- 
cause there was much water there " therefore better 
adapted for the baptism of his disciples. 

John became so popular and so eminent, that many 
of the Jews thought he might be the Messiah, but he 
decidedly affirmed he was not. He always manifested 
an unambitious and humble spirit, and when Jesus came 
to him to be baptized he declared that he was unworthy 
to perform the rite for one so exalted in character. 
His fame spread throughout the country and he was 
followed by persons of all ranks, sects and parties, so 
that the question was generally discussed whether he 
was not the Christ. 

It is said that John came preaching in the wilderness 
of Judea, a region east of the Jordan and the Dead Sea. 
The word translated wilderness means a region covered 
with rocks, forests and mountains better adapted to 
pasture land than tillage, though it contained inhabi- 
tants and scattered villages. In the time of Joshua, 
there were six cities in what was called a wilderness. 
Had the word implied what it does at the present day, 
it would have been absurd to preach in such a place. 



38 



When John saw that many of the Pharisees and 
Sadducees came to be baptized, he addressed them in 
language so severe though true, , it is surprising they 
listened to him. He called them a generation of vipers, 
the most poisonous of serpents and used as a figure of 
speech to denote cunning and malignity. The serpent 
was also a symbol of prudence, and was so used by 
Christ when he said to his disciples sent to preach the 
gospel, " Be wise as serpents." John said to those who 
came to hear him, " Who hath warned you to flee from 
the wrath to come ? " He was surprised that sinners 
so hardened and hypocritical should have been awak- 
ened to their danger and induced to flee from it. " If 
you are sincere," said he, " bring forth the fruits of 
repentance, and reform your lives." 

The Jews believed that because they were the descen- 
dants of Abraham they were entitled to special favors, 
but the preacher told them that God was able to raise 
up children to Abraham from stones, that is, such a 
thing would be easier than to make those who are proud 
and hypocritical, subjects of the kingdom of the Messiah, 
implying that the privilege of birth was of no avail 
without a righteous life. It has been supposed by some 
persons that " these stones " meant the Roman soldiers 
some of whom attended upon John's ministry. 

The preacher, employing another figure, said, " The 
axe is laid at the root of the tree," indicating that the 
tree was to be cut down, not merely trimmed to make 
it bear good fruit, but to be cast into the fire. By 
these metaphors the idea was taught that a kingdom 
of righteousness was to be established; that persons 
would be judged by their lives, and not by birth or 




THE MADONNA DI SAN SISTO. 



THE MESSENGER OR FORERUNNER. 39 

profession. " I baptize you with water upon repen- 
tance," declared the preacher, u but He that cometh 
after me is mightier than I, whose shoes I am not 
worthy to bear or unloose." By shoes are meant san- 
dals then used for the protection for the feet. They 
were made at first of wood for the soles, but later they 
consisted of leather, and were bound on the foot by 
thongs, hence the expression, " loose them." The upper 
part of the feet was left uncovered. Upon entering a 
house, the sandals were removed and left outside and 
in departing from it they were resumed. To loose and 
bind on sandals and carry them for his master was 
the duty of the lowest servant, therefore, when John 
said he was not worthy to perform this act for the 
Saviour, he expressed the greatest humility. The 
prophet continued, " He," meaning Christ, " shall bap- 
tize you with the Holy Spirit and with fire, whose fan 
is in his hand, and he will thoroughly purge his floor, 
and the wheat will be gathered into the garner, but 
the chaff will be burned with unquenchable fire." 
There has been a difference of opinion about the mean- 
ing of some of these passages. The baptism of the 
Holy Ghost represented a heavenly influence pervading 
the mind and heart, but the " baptism of fire " is not so 
clear. Some have supposed that it meant the afflictions 
and persecutions that would try men under the gospel 
dispensation ; others, that it signified wrath and judg- 
ment, as fire is a symbol of vengeance, and again, it 
may have reference to the doctrines Christ would teach, 
as a powerful and purifying influence. Whatever John 
may have intended by his language, it is a fact that 
the truths uttered by the Saviour were very searching 



40 THE ROMAN'S STORY. 

and opposed to the natural inclinations of the unre- 
generate heart, though multitudes did accept them. 

When the people asked John the question, " What 
shall we do ? " he replied, " let him that hath two coats 
give one to him that hath none, and do the same in 
regard to your food." When the publicans made the 
same inquiry the answer was, " exact no more than is 
your due," and to the soldiers, he gave three rules : 
"first, do no violence to any one; second, accuse no 
one falsely; third, be content with your wages." It is 
probable these offences were common among the sol- 
diers, but it is not certain whether they were Romans 
or Jews in the Roman army, as Judea was a province 
of the Empire. The Baptist required of all his con- 
verts proof that their repentance was genuine. 

Although John was only six months older than 
Jesus, yet they had never met until the Saviour came 
to him to be baptized, when it was revealed to the 
.Baptist that the one on whom the Holy Spirit, in 
the form of a dove, rested was the Christ ; he then 
bore witness that Jesus was the Messiah. Other proph- 
ets had predicted his coming, but John affirmed he 
had already come, and pointed him out as "the Lamb 
of God who taketh away the sins of the world." 

The career of Christ's forerunner ended suddenly 
and tragically. Herod Antipas, son of Herod the 
Great, had repudiated his wife and married Herodias, 
the wife of his brother Philip, while the latter was still 
living. This caused a great public scandal, and John 
reproved the king for it, telling him the marriage was 
not lawful, which aroused the anger of Herod who 
sent him to prison. When the king celebrated his 



THE MESSENGER OK FORERUNNER. 41 

birthday with his courtiers and prominent men, the 
daughter of Herodias, named Salome, danced for the 
entertainment of the guests. This pleased the king 
exceedingly, when he rashly promised with an oath to 
give her whatever she asked, even to the half of his 
kingdom. The damsel consulted her mother who 
directed her to ask for the head of John the Baptist. 
The king regretted his rash vow, yet on account of the 
guests, by whom he did not wish to be considered a 
perjurer, he sent a soldier to execute the bloody deed 
and the head was given to the damsel who carried it to 
her mother. The headless body was buried by his dis- 
ciples. This tragical event, one of the most startling 
recorded in history, when all the circumstances are con- 
sidered, occurred 32 A. D., when the martyr was in the 
prime of life, and at the height of his success during 
his brief mission. 

The scene as the imagination pictures it is thus de- 
scribed by one writer : " Here are tw r o brothers, Herod 
Antipas, the ruler of Galilee and Perea, and Philip, the 
governor of another part of the dominions of their 
father, Herod the Great. Herod Antipas had discarded 
his lawful wife for the sake of marrying Herodias, the 
companion of his brother Philip, in direct violation of 
the law. She was the mother of Salome, and the 
granddaughter of Herod the Great, therefore a relative 
of Herod Antipas. Both the husband and wife were 
guilty of violating the seventh commandment and to 
this crime they added that of murder. 

" It was for reproving Herod on account of his shame- 
less conduct, that John lost his life. Herodias had 
been wishing for an opportunity to kill him, and now it 



42 the Roman's story. 

was offered on the occasion of a birthday festival. 
While the king and his wife were seated upon their 
thrones, surrounded by their courtiers, witnessing the 
wanton dance of the young damsel amid the cheers of a 
sensual audience, there was another individual praying in 
the dark gloomy dungeon of the fortress into which he 
had been placed for his fidelity to the cause of morality, 
not knowing what his fate might be. At length he hears 
the sound of footsteps, and sees the gleam of a lighted 
torch, when presently a soldier appears with a drawn 
sword, attended by one bearing a light. The prisoner, 
who is John the Baptist, knows his hour has come, and 
he offers a silent prayer, when he is rudely seized by 
the soldier who, by one stroke of his sword, severs the 
head which, dripping with blood, he passes to the torch- 
bearer, and then throws the headless body back into the 
dungeon. This ghastly head, still bleeding, is brought 
to Herod who, having it deposited on a platter taken 
from the table, gave it to Salome and she carried it to 
her mother." What was finally done with it is not 
known, but there is no doubt the greatest indignities 
were offered to it. The headless body was recovered 
from the dungeon by his disciples and buried. 

John the Baptist was one of the most eminent char- 
acters of the Sacred Scriptures, and perhaps nearer 
perfection than any other merely human being, Christ 
being divine as well as human. 

Before closing the history of this remarkable man, 
it may be in place to refer to an interesting incident 
connected with the mother of Jesus. When Mary was 
informed by the Angel Gabriel, at Nazareth, of the ad- 
vent of the expected Messenger, she decided to make a 



THE MESSENGER OR FORERUNNER. 43 

visit to her cousin Elisabeth. It is not certain that she 
was accompanied by Joseph, and as her visit was pro- 
longed, it is probable she was not. She was doubtless 
escorted by friends, and as the distance was consider- 
able, she would be likely to ride on a camel, attended 
by a driver. 

Having arrived at the home of Elisabeth, Mary 
saluted her, expressing great joy at the meeting. The 
Spirit of the Lord inspired her cousin, when she uttered 
a blessing upon her guest, to which Mary responded in 
a beautiful poem expressed in the language of an 
humble devout heart, in which she praised God, first, 
for his mercy to her ; second, for his mercy to all man- 
kind ; third, for his special goodness to his people. She 
continued her visit about three months and then re- 
turned to her home. The occasion had been one of joy 
and gratitude for both these pious women. Doubtless 
they conversed about the distinguished honor conferred 
upon them as prospective mothers of the remarkable 
children that were to be committed to their charge ; 
a,bout the wonderful revelations that had been made of 
events that had no precedents, and were surprised why 
they, above all other women, were selected to fulfil the 
remarkable prophecies and sustain the honorable posi- 
tions to which they had been divinely appointed. 
Hitherto they had lived only humble and obscure lives, 
unknown beyond a narrow circle of friends. Mary 
having completed her visit of several weeks, returned 
to Nazareth, quietly waiting the accomplishment of the 
prediction of the Angel Gabriel, as related in a previous 
chapter. 



CHAPTER IV. 

THE EMPEROR'S EDICT. 

Augustus Caesar, the Roman Emperor, issued a 
decree that all the inhabitants of Palestine should be 
taxed, that is, a census or enrolment should be made, 
or a list of the citizens, their employments, their prop- 
erty, etc., to ascertain the number of Jews in the 
country, and the amount of their wealth. In taking a 
census of the Jews, families were kept distinct, there- 
fore each one went to the home of his kindred to be 
enrolled. The sect called Galileans arose under the 
leadership of one named Judas a few years after the 
birth of Christ, on account of this enrolment ordered 
by Augustus. They claimed that God alone should be 
recognized as Master and Lord, therefore they with- 
drew from the other Jews, and offered their sacrifices 
apart from them. As Jesus and his apostles were from 
Galilee, they were suspected of belonging to the sect of 
Galileans, and the name was given to them as a term of 
reproach, as before stated. 

Both Joseph and Mary were members of the tribe of 
Judah, though of different branches, consequently they 
went from the city of Nazareth in Galilee, where they 
resided, to Bethlehem, their native place, to be enrolled, 




FLIGHT INTO EGYPT. 



THE EMPEROR'S EDICT. 45 

since both descended from the royal line of David, a 
native of this southern city; the distance from Naza- 
reth to Bethlehem being not far from seventy-five miles. 
The animals used for travel were the camel, ass and 
mule. Camels were employed for carrying heavy burdens 
and also for riding. They required but little food or 
drink, hence were very useful in long journeys, when 
they followed one another in a line comprising seven, 
tied together by a cord. A servant led the first one in 
the line, while the last camel wore a bell to notify the 
leader that the procession was unbroken. A cloth or 
blanket was thrown over the back of the animal, and 
sometimes a kind of saddle like a basket was used, 
especially when two persons rode together. A covered 
vehicle divided into two compartments protected by 
curtains, except in front, was used chiefly for women. 
When the rider wished to dismount he took hold of the 
servant's staff and by his aid descended. The camels of 
wealthy owners were sometimes adorned with chains 
and rich ornaments. The long journey from Nazareth 
to Bethlehem required some preparation, especially 
under the circumstances existing in the family of 
Joseph. 

A camel, it is presumed, was provided for Mary and 
her handmaid, with the conveniences for women, while 
Joseph rode by her side on a mule, and a man-servant 
accompanied them to guide and care for the animals. 
There was a large number of travellers from different 
parts of the country going to Bethlehem and other 
places in the vicinity for the purpose of being registered, 
many of them accompanied by women and children 
whose parents did not wish to leave them at home. 



46 THE ROMAN'S STORY. 

Some of these people travelled faster than others, so that 
they were separated and arrived at Bethlehem, some 
earlier and some later than others. The first to reach 
the town were the most fortunate in securing a lodging- 
place at the public inn, while those obliged to travel 
more slowly were compelled to occupy such places as 
could be found. 

Joseph, the tender, loving companion, guarded and 
cared for Mary with the most thoughtful vigilance. 
He was constantly by her side, assisting her to alight 
when necessary and remount her camel when starting 
again, neither would he allow the animals to move too 
rapidly lest she might become greatly fatigued. They 
travelled only a few miles a day and stopped for the 
night at the inns by the way. Leaving Nazareth early 
in the morning they journeyed south and crossing the 
River Kishon, entered the Valley of Esdraelon which 
is called the Great Plain, also the Valley of Jezreel, 
the largest plain in the country, extending from Mt. 
Carmel to the sea, and is about thirty miles in length, and 
twenty miles in width. Being a fertile region, it has been 
the camping-ground for nearly all the armies that have 
traversed the Holy Land. Here Barak with ten thousand 
men defeated Sisera with his nine hundred iron chariots ; 
here Josiah, King of Judah, was killed while fighting the 
army of Necho, King of Egypt. When the Amalekites 
were encamped in the Valley of Esdraelon, they were 
attacked and defeated by Gideon, and in this region the 
Assyrians had their headquarters during their invasion 
of Palestine. Since those days nearly all nations of the 
East have at different periods pitched their tents here, 
including Jews and Gentiles, Saracens and Christians, 



THE EMPEROR'S EDICT. 47 

Persians, Druses, Turks, Arabs and even the French 
of a later date. 

Continuing their journey Joseph and his companion 
came to Shechem, where they passed the night. This 
was another place of great interest in the history of the 
Jews. Shechem, called also Sychar, was near the 
grounds Jacob bought of Hamar and gave to his son 
Joseph, and where his remains were buried after they 
were brought from Egypt by the Israelites according to 
his request. Resuming their journey in the morning, 
they came in sight of Mt. Ebal and Mt. Gerazim, mem- 
orable in the history of their nation, one for the bless- 
ings proclaimed from its summit on the obedient, and 
the other for the curses uttered against transgressors. 
These mountains were near each other with a deep 
valley between, in which reposed the town of Shechem. 
Moses commanded the Israelites, after they had crossed 
the Jordan, to separate into two companies, when six 
tribes were to occupy Mt. Gerazim and pronounce the 
blessings, and the other six tribes were to declare the 
curses from Mt. Ebal. 

As the travellers continued their journey, they came 
to Bethel where Jacob had his remarkable dream when 
fleeing from his brother Esau. It was twelve miles north 
of Jerusalem, and on the east was Ai where the Israel- 
ites were defeated in a battle, on account of the sin of 
Achan. Joseph and his company spent the night at 
Bethel, and in the morning, crossing the small stream 
of Kedron or Cedron, they came to the village of Beth- 
any two miles east of Jerusalem. The Kedron has an 
historical interest as David, when fleeing from Absalom, 
crossed it barefoot and weeping, and Asa, Hezekiah and 



48 the eoman's story. 

Josiah, kings loyal to the God of their fathers, mani- 
fested their hatred of idolatry by casting into the stream 
the ashes of the offerings made to heathen divinities. 
At length the party came in sight of Jerusalem, which 
they had not forgotten. Mary remembered the beloved 
city she had seen in her childhood, and Joseph had been 
accustomed to attend its yearly festivals. They were 
now approaching Bethlehem, only a few miles south of 
the capital, when the perplexing question was suggested, 
would they find suitable accommodations, as there was 
so large a company going to this small town ? Their 
fears were not groundless, for when they arrived the 
inn was overflowing with travellers, therefore they were 
compelled to occupy a place used for the beasts. In a 
caravansary, it was common for the people and the 
animals to lodge in the same place. There is a differ- 
ence of inns among Oriental nations where travellers are 
accommodated, some being merely a place of rest situ- 
ated near a fountain, if possible, and consisting merely 
of naked walls. Another kind has an attendant to care 
for them, while a third class is occupied by families who 
supply provisions for those on a journey and has a store- 
house for goods, and conveniences for stables. Travel- 
lers usually furnish themselves with blankets or other 
suitable coverings for sleeping, and with provisions, 
and the means of cooking them. 

During a journey which required several days, as they 
travelled slowly, Joseph and Mary would naturally 
employ the time conversing about the interesting places 
they passed, and in admiring the fresh verdure of the 
fields, the time being April, and the ripening of the 
early fruits which were being gathered. At length 



THE EMPEROR'S EDICT. 49 

they arrived at Bethlehem, without danger or delay, 
though travelling under peculiar circumstances, but as 
they could not be accommodated at the public inn, they 
were obliged to occupy rooms in a stable, or the place 
appropriated to the use of domestic animals. 

Bethlehem, one of the smallest towns in Judea, is one 
of the most interesting on account of the important 
event connected with it, one that affects the whole 
human race. The meaning of the word is "House of 
God." It is one of the oldest places in Palestine, and 
before the advent of the Messiah, it had become famous 
in the Jewish history on account of several notable 
events connected with it, and as the home of some dis- 
tinguished persons. It was the birthplace of Ibzan, one 
of the judges of Israel, and near it, Rachel, the favorite 
wife of Jacob, died and was buried, and here was the 
home of Boaz and Ruth. It was situated in the territory 
of Judah, and is called in the Book of Genesis, Ephrath, 
and by the prophet Micah, Ephratah, who says, "And 
thou Bethlehem Ephratah, though thou be little among 
the thousands of Judah, yet out of thee shall he come 
forth unto me, that is to be ruler in Israel." Bethle- 
hem was the home of the Levite who lived with an 
idolator, and to this town Naomi came with her 
daughter-in-law. The place was fortified by King 
Rehoboam, therefore it was a walled town. It has been 
called the " City of David," since it was his native 
place, and where he spent the earlier period of his life 
as a shepherd, and it is probable that he composed some 
of his immortal poems in this vicinity, including the 
23d Psalm, beginning, " The Lord is my shepherd, I 
shall not want." The town is situated on the ridge of 



50 the soman's story. 

a hill bordering a deep valley and from a certain point 
the Dead Sea can be seen. 

The inn of Chimham named for the son of Barzillai 
of Gilead, who accompanied David to Jerusalem after 
the rebellion of Absalom, was a halting-place for those 
going to and coming from Egypt, and it may have been 
the inn mentioned in the account of the birth of Christ. 
Some writers have supposed that Jesus was born in a 
cave near the town of Bethlehem, as ancient caverns 
were sometimes used as places of shelter, but the Sacred 
Scriptures give no intimation that Mary occupied a 
cave ; on the contrary, it was a manger belonging to an 
inn or khan, where her child was born. 

The Emperor Hadrian, 117-138 A. d., planted a grove 
on the place tradition ascribes as the birthplace of the 
Saviour, in honor of Adonis who, in mythology, was the 
youth favored by Venus, which remained one hundred 
and eighty years, until the Empress Helena, the mother 
of Constantine the Great, 316 A. d., had the grove 
removed and a Christian church erected on the site. 
At the present day, a monastery stands over the sup- 
posed " Cave of the Nativity," with walls and battle- 
ments giving it the appearance of a fortress. The 
monastery was destroyed by the Moslems, but it was 
rebuilt and occupied by Greek, Roman and American 
Christians, each nationality having separate apartments. 
It is said that Jerome, 331-420 A. D., who founded a 
convent at Bethlehem, occupied a cell in it where he 
wrote his Commentaries and completed the Latin Vul- 
gate of the Scriptures. 

During the wars of David with the Philistines, who 
had a garrison at this place, an incident occurred at the 



THE EMPEROR'S EDICT. 51 

well of Bethlehem, mentioned in the account of his 
campaigns. His troops, together with their commander, 
became exhausted from fatigue and thirst, when their 
leader in despair exclaimed, " O that one would give 
me drink from the well of Bethlehem, which is by the 
gate ! " Some of his brave soldiers rushed forward with 
their water-jars, broke through the enemies' lines, hastily 
drew water from the well and brought it to David, but 
he would not drink it since it was obtained at so great a 
risk of life, therefore he poured the water upon the 
ground as an offering to the Lord. 

Both Joseph and Mary were descendants of Abraham 
through the royal family of David, of the tribe of Judah, 
as previously stated, and it was important that Jesus 
should descend from both these ancestors, since it was 
so predicted by the prophets. Mary was said to be the 
daughter of Eli, by the Jews, and by the early Chris- 
tians, the daughter of Joakim and Anna. Joakim and 
Eliakim are synonymous, while Eli or Heli is an 
abridgement of the same word. She was the cousin of 
Elisabeth, the mother of John the Baptist, as before 
mentioned, and Bethlehem was probably her native 
place. It is claimed that she had other children besides 
Jesus, because his brethren are mentioned, as James, 
Joses, Simon and Judas, and it is stated that he had 
sisters also, but their names are not recorded. That 
these were called his brethren does not prove they were 
the children of Mary, since among the Jews near rela- 
tives were called thus. That they were not the brothers 
of Jesus, with the same mother, seems probable, since 
when on the cross he commended his mother to the 
care of one of his disciples. It is possible that Joseph 



52 THE KOMAK'S STOEY. 

was a widower when he espoused Mary, and that these 
"brethren" were the sons of his first wife. However 
that may have been, it is sad to think they did not 
accept Jesus as the Messiah, and treated him with con- 
tempt, but in Acts i, 14, it is said that the brethren of 
Jesus were among those who met for prayer, therefore 
they may have repented and believed in him. 






CHAPTER V. 

THE BABE OF BETHLEHEM. 

When Joseph and Mary went to be registered, it is 
presumed they made suitable preparations for the 
journey by taking with them such things as would be 
needed for their convenience, and also servants to attend 
to their wants, so their quarters at the hostlery were 
comfortable. After the babe was born, the maid-servant 
attended to the infant, bathed him and then wrapped 
him in "swaddling clothes," as was the custom, and 
placed him in a little bed in the manger. It was the 
practice among the Jews to place around the body of 
the new-born infant a band called " swaddling clothes." 
The mother remained at home forty days after the birth 
of a son, and twice as long if her child was a daughter,, 
and after the expiration of this period she went to the 
Temple to make an offering, which consisted of a lamb a 
year old, if she could afford it, but if she was poor, two 
turtle-doves and two young pigeons. On the eighth 
day after the birth of a son, he was consecrated to the 
service of the Lord by the rite of circumcision, and was 
named at the time; the name was usually significant 
and sometimes had a prophetic meaning. Mothers 
usually nursed their offspring from thirty to thirty-six 



54 the eoman's story. 

months, and when the child was weaned a feast was 
given. The sons remained in the care of the women of 
the family until the age of four years, when they came 
under the father's control and were instructed in the 
Mosaic law and the business of life. For a more exten- 
sive training, they were sent to a school conducted by a 
priest or Levite. The daughters were kept more se- 
cluded than their brothers, and were trained in do- 
mestic affairs. 

The first-born son was entitled to special favors. He 
received a double portion of his father's estate, and 
exercised authority over the younger members of the 
family similar to that possessed by the father, and was 
priest of the household until that office was transferred 
to the tribe of Levi. The authority of the father was 
exercised over his wife, children, grandchildren and 
servants. He was at liberty to use unlimited power 
and inflict extreme punishment, though there were some 
restrictions imposed by Moses to this dangerous author- 
ity. Jesus, being the child of a Jewish mother, was 
trained as was the custom of his nation. 

The Hebrew year was divided into periods of two 
months each, namely, the harvest, extending from the 
first of April to the first of June, when the temperature 
at the beginning was agreeable, but at the close the 
heat became oppressive. Summer comprised June and 
July, when the heat was intense ; this was the time of 
fruits. During August and September the heat was so 
great that the inhabitants often slept under the open 
sky or on the tops of the houses, but from October to 
December the weather was frequently cloudy and 
rainy. Winter succeeded, when snow, ice, cold winds, 




: :u 



THE BABE OF BETHLEHEM. 55 

thunder, lightning and hail were not infrequent, and 
the streams were filled with water. 

On the first of April there were indications of 
spring : the trees put forth their leaves, the fields 
were covered with grass and grain, and the gardens 
began to bloom. During May, June, July and August 
there was seldom rain. It was the custom in Palestine 
to drive the flocks to the mountains and uninhabited 
regions for the summer, and gather them into folds the 
latter part of October or the first of November, when 
the cold weather began. While pastured in the hilly 
regions, it was necessary they should be watched day 
and night to prevent them from straying, and protect 
them from wild beasts. The watchers remained all 
night with their flocks under the open sky, as the 
climate, at that season, was mild. 

At the time of the Saviour's birth there were shep- 
herds tending their flocks on the hills surrounding 
Bethlehem, where the Shepherd King of Israel long 
before was engaged in the same employment, which 
suggested to his mind some of the beautiful metaphors 
contained in his poems. 

While these pious shepherds of Bethlehem were 
watching their flocks by night they were suddenly 
startled by a remarkable brilliancy in the heavens, 
surpassing anything they had witnessed before. This 
supernatural appearance alarmed them, when an angel 
immediately appeared and calmed their fears, and at 
the same time announced the birth of the Redeemer 
in the city of David, that is, Bethlehem. He told 
them they would find the babe wrapped in swaddling 
clothes and lying in a manger. To confirm the angel's 



56 THE ROMAN'S STORY. 

message, there suddenly appeared a multitude of the 
heavenly host, praising God, saying, " Glory to God in 
the highest, and on earth peace and good- will to men." 
The birth of Christ awakened the interest and called 
forth the songs of praise from the whole celestial 
choir, since it magnified the glory of God and brought 
salvation to the human race. Having fulfilled their 
mission, the angels returned to heaven. 

These shepherds were devout men, and were looking 
for the expected Messiah, therefore they resolved to con- 
firm the glad tidings. They said to one another, " Let 
us go to Bethlehem and see this wonderful child." 

Leaving their flocks in the care of others, they went 
in haste and found Joseph and Mary with the babe 
cradled in the manger. They could not keep the glad 
tidings to themselves, but proclaimed the news to oth- 
ers, so that the remarkable event was made known to 
all the inhabitants of this region, exciting great won- 
der and curiosity. Satisfied that this infant was the 
promised Saviour, these shepherds returned to their 
flocks, filled with joy, which they expressed by praising 
God for the wonderful things they had seen and heard. 

When the shepherds first saw the babe in his lowly 
crib, doubtless, they were disappointed, for they sup- 
posed in common with their countrymen that the ex- 
pected Messiah would appear as a prince, hence would 
be exceedingly glorious, but as they gazed upon the 
lowly infant, their disappointment was changed to de- 
light. A halo of glory appeared to surround him and 
the humble child seemed changed into a cherub when 
they prostrated themselves before him and paid him 
homage. 



THE BABE OF BETHLEHEM. 57 

Wise Men from the East came to pay their devotion 
to the infant Redeemer. These men were called Magi, 
a term used in Oriental countries to denote philosophers 
and especially astronomers or astrologers. Different 
opinions have been entertained about these Wise Men : 
some have supposed they came from Arabia, on account 
of the nature of their gifts brought to the infant Jesus, 
while others have thought they were pious men who 
had some acquaintance with the Hebrew prophecies, 
and were themselves favored with divine revelations, 
and that they might have been the descendants of some 
of the patriarchal saints. According to recent discover- 
ies by Assyrian scholars, the term Magi was given to 
the learned men, to philosophers and the priestly class 
by the Persians and Babylonians. They were regarded 
in Persia of the highest importance as being the ser- 
vants of God, diviners, astrologers, etc. Their religion 
was purer than that of the heathen nations ; they wor- 
shipped the invisible God whose outward symbol they 
believed was fire, hence they were styled " fire-wor- 
shippers." There was a tradition among the ancient 
Persians, that the Divinity they acknowledged would 
appear in human form, and that he would triumph 
over the power of darkness symbolized by the serpent. 
This belief may have originated from the accounts about 
the Garden of Eden and the serpent. 

When Babylon was conquered by Cyrus the Persian, 
the Magi found a class in the captured city similar to 
their own, with whom they eventually united and 
formed one order. It may have been through Daniel 
the Hebrew prophet, when occupying a high position 
at the Persian court, that these Eastern sages learned 



58 the Roman's story. 

about the Jewish expectation of a Messiah. He, per- 
haps, told them of the prophecy of Balaam who uttered 
this remarkable prediction, " There shall come a star 
out of Jacob, and a sceptre shall rise out of Israel." 
They, perhaps, associated the advent of Christ with 
this star. This tradition was, doubtless, familiar to 
the Persian and Babylonian Magi at the time of the 
Saviour's birth. The number of Wise Men who came 
to Jerusalem is not mentioned, but some have supposed 
there were three, whose names were Caspar, Melchior, 
and Balthazar, while others make the number twelve. 

As previously stated, there was a general expectation 
among the Jews that the Messiah would soon appear. 
Suetonius, the Roman historian, referring to the rumor, 
said, " An ancient and settled opinion prevailed through- 
out the East, that the Fates had decreed some one to 
proceed from Judea who should attain universal em- 
pire." Similar declarations were made by Tacitus, a 
Roman historian, and also by Josephus and Philo, who 
were Jews. Trusting these reports, the Wise Men 
came to do homage to the young prince, and arriving 
at Jerusalem they inquired where he was to be found, 
" for," said they, " we have seen his star in the East," 
that is, we in the East have seen his star, " and are come 
to pay him our homage." The appearance of a new star 
or comet was regarded in Oriental countries as an omen 
of some remarkable event, therefore the Magi consid- 
ered this phenomenon as a sign of the advent of the 
expected Prince. 

There have been many conjectures about the star 
that guided the Wise Men. Of course, it could not 
have been one of the heavenly bodies known as stars, 



THE BABE OF BETHLEHEM. 59 

since they are established in the heavens, and are of 
immense size. It is probable it was some luminous 
appearance, such as a meteor occasionally seen at the 
present day. It is said in the Scriptures that " The 
glory of the Lord shone around them," that is, a great 
light appeared which may have been visible from afar. 
The star or luminous meteor went before them during 
their long journey, and conducted them first to Jerusalem 
and then to Bethlehem when it remained suspended 
over the place where the infant Saviour was cradled. 

It was customary to offer gifts to royal persons, 
when admitted to their presence, therefore these Magi 
had brought costly presents comprising gold, frankin- 
cense and myrrh. Frankincense was a natural produc- 
tion of Arabia, but it was, doubtless, an article of com- 
merce since it was considered highly valuable. It was 
a kind of gum obtained from a tree by making inci- 
sions in the bark, and when burned it emitted a fra- 
grant odor, therefore it was used in religious ceremonies. 
Myrrh was also an Arabian product obtained from a 
tree, and was used for embalming, especially in Egypt, 
and for ointment in Judea. Sometimes it was mingled 
with wine for rendering the senses dull in case of suf- 
fering, as was done at the crucifixion of the Saviour. 

Mary, though surprised at the remarkable events at- 
tending the birth of her child, kept silence, but medi- 
tated upon them, not comprehending their significance. 
She felt a great responsibility rested upon her and dis- 
tinguished honor had been shown her, but instead of 
becoming proud of the dignity, she was more humble, 
watchful and prayerful. When the infant was eight 
days old the customary Jewish rite was performed, 



60 the Roman's story. 

and he was named Jesus, according to the direction of 
the Angel Gabriel. After the usual time had expired, 
that is, forty days after his birth, his parents carried 
him to Jerusalem to present him to the Lord in the 
Temple, and offer the customary sacrifices, which con- 
sisted of turtle-doves and young pigeons, thus proving 
his parents were not wealtlry. While in the Temple 
an aged saint named Simeon, who had been waiting for 
the "Consolation of Israel," came in. It had been 
revealed to him by the Holy Spirit that he would not 
depart from this life before he had seen the Christ, and 
when the babe was brought into the Temple, he took 
him in his arms and blessed God, expressing a willing- 
ness to depart, as he had seen the salvation of the Lord. 
He predicted that the child would be a light both to 
Jews and Gentiles. He blessed Joseph and Mary and 
then prophesied concerning the child, and gave intima- 
tions of his future sufferings and death. There was 
also an aged woman eighty-four years old, named Anna, 
a prophetess, and constant worshipper at the Temple, 
strictly observing all the ordinances of the Lord, who, 
coming into the House of the Lord, gave thanks and 
spoke of the child to those expecting the redemption of 
Israel. 

When Herod the King heard of the birth of Jesus> 
he and his friends at Jerusalem were greatly troubled, 
for he supposed the young infant might become a 
powerful rival to his family, if not to himself. He had 
obtained the crown by crime and bloodshed thirty-four 
years before, and now the royal sceptre might pass to 
other hands, since the general belief was that a prince 
was soon to appear as a ruler of the Jews. What could 




THE INFANT SAVIOUR. 



THE BABE OF BETHLEHEM. 61 

be done to prevent it ? After some deliberation, Herod 
formed a plan which revealed his cruel nature. He 
called together the members of the Sanhedrim or 
Great Council of the Jewish nation, comprising seventy- 
two members of priests and scribes and inquired of 
them where Christ would be born. They replied, " In 
Bethlehem of Judea, according to the predictions of 
the prophets," and referred to the language of Micah, 
u Thou Bethlehem, Ephratah," etc. The king then 
privately called the Wise Men, and inquired of them 
what time the star appeared, that he might know the 
exact age of the child. He told them to inquire and 
seek diligently for him, and then return and inform 
him, that he might go and worship the babe. 

Herod veiled his wicked purpose by the semblance 
of religion and succeeded in deceiving the Wise Men, 
who left Jerusalem for Bethlehem, when the star went 
before them until they came to the place where the 
mother and infant were. It is spoken of as a house, 
which suggests the idea that Joseph had secured more 
comfortable quarters. The star seen by the Magi when 
in the east had appeared in the direction of Jerusalem 
or in the west, which led them to suppose the expected 
prince would be born at the capital of Judea. 

Being warned of God in a dream they did not return 
to Herod, but left for their own country by a different 
route over which they came to avoid being overtaken 
by the officers of the king when he learned they did 
not intend to return to him. Herod was exceedingly 
angry at the conduct of the Wise Men, and resolved to 
be avenged. In the meantime the angel of the Lord 
appeared to Joseph in a dream and told him to take the 



62 the Roman's story. 

young child and his mother and flee into Egypt, where 
they must remain until further directions, for Herod was 
planning to take the life of the babe. They would be 
safe in Egypt, since that country was not in the juris- 
diction of the King of Judea. The distance from 
Bethlehem was about sixty miles, and the journey must 
be made in great haste. Egypt, at this time, was a 
Roman province, but there were many Jews living in 
the country who had their synagogues and religious 
services as in their native land, therefore the exiles 
found some of their own countrymen who were allowed 
the liberty to worship God according to their own 
views. This country, which had been the land of bond- 
age to the Jews, now became a place of refuge for the 
child regarded as the King of that nation. As far as 
known, this was the only time the Saviour left Pales- 
tine, his native land. 

After receiving the command of God, Joseph made 
immediate preparations to leave, and started in the 
night, so that his sudden departure might not be 
known. It is probable they travelled in the same man- 
ner as when they left Nazareth for Bethlehem. They 
were supplied with the means of living, perhaps, from 
the presents of the Wise Men. How long they re- 
mained in Egypt is uncertain, but it was until the 
death of Herod the Great in the thirty-seventh year of 
his reign. By the escape to Egypt the prophecy of 
Hosea was fulfilled, that says, " Out of Egypt have I 
called my Son." This originally referred to the es- 
cape of the Israelites from the country, under the lead 
of Moses, yet it would apply to Jesus also, as both 
events could be expressed in the same language. 



THE BABE OF BETHLEHEM. 63 

After the death of Herod, the angel of the Lord 
told Joseph in a dream to return to his native land, for 
it would be safe to do so, since his enemy was dead. 
He directly obeyed the heavenly message and returned 
with his family to Palestine, but when he learned that 
Archelaus, the son of Herod, reigned in Judea, he was 
afraid to remain in that region, and being encouraged 
by another dream, he went to Nazareth in Galilee, a 
city familiar both to him and Mary. Thus the predic- 
tions of the prophets, that the Messiah should be called 
a Nazarene, were fulfilled. To be a Nazarene implied 
humble birth, therefore one that was despised ; it was to 
be, as expressed by the prophet, "a root out of dry 
ground, having no form or comeliness." 

When Herod learned the Wise Men had returned 
to their country without his knowledge, he committed 
one of the most fearful crimes on record. It was his 
original plan to send a court official to murder the in- 
fant Saviour, but as he was disappointed by the Magi, 
it could not be known which was the intended victim, 
therefore he commanded all the male children under 
two years of age, found in Bethlehem and vicinity, to 
be killed, so that the words of Jeremiah in describing a 
sad incident in the history of his people could be ap- 
plied to this fearful tragedy. His language is, " In 
Rama was there a voice heard, lamentation, weeping 
and great mourning, Rachel weeping for her children 
and would not be comforted, because they are not." 
These pathetic words expressed the sorrows of the 
mothers in Bethlehem whose infants were slain by 
Herod. It is not known how many " Innocents " 
perished, but as the decree included not only those in 



64 

that town but also in the adjacent region, the number 
must have been considerable. Since the bloody edict 
of Pharoah there had not been so fearful a calamity in 
Jewish households. 

Rama was a small town belonging to the tribe of 
Benjamin, and about six miles from Jerusalem. It was 
the burial place of Rachel the wife of Jacob, therefore 
she is represented as weeping for her children, that 
is, her descendants. Here the prophet Samuel was 
born and died, and it was the place where Saul was 
anointed King of Israel. It has been identified with 
Aramathea, the home of Joseph who entombed the 
body of Jesus after his crucifixion, though some writers 
have thought the home of both Samuel and Joseph 
was thirty miles from Jerusalem. Rama was situated 
on an eminence commanding a view of an extensive 
region, diversified by hills, plains, valleys and culti- 
vated fields, and on the west could be seen the Great 
Sea or the Mediterranean. 

In the reigns of David and Solomon it may have 
been a summer resort for the royal family as some of 
David's beautiful poems, especially the 104th Psalm, 
appear to have been composed in sight of the sea. 
After the conquest of Jerusalem by the Babylonians, the 
captives were collected at Rama to hear their sentence, 
the prophet Jeremiah being one of them. The nobles 
had been slain, the king's eyes put out after witnessing 
the murder of his sons, and then the captives were 
started on their sad journey to Babylon, to be disposed 
of according to the will of the emperor. 

Herod the Great, who occupied the throne at the birth 
of Christ, was appointed governor of Galilee at the 



THE BABE OF BETHLEHEM. 65 

age of twenty-five, and became engaged in some of the 
wars of that period. He went to Rome, obtained the 
crown of Jndea, and finally got possession of the whole 
country by cruelty and artifice. To make himself pop- 
ular with the Jews, he rebuilt the Temple and made it 
a magnificent edifice. He possessed distinguished tal- 
ents and was prominent among the rulers of his time, 
but his crimes afford a fearful example of human de- 
pravity. His massacre of the Innocents is mentioned in 
the Sacred Scriptures, while Josephus the historian says 
he murdered Aristobulus, the brother of his wife, because 
he was popular in Jerusalem ; that he ordered Hyrcanus, 
the grandfather of his wife, to be put to death, though 
on a certain occasion he saved the life of Herod ; he 
caused Mariamne his wife and Alexandra her mother 
to be publicly executed, and two sons of his wife to be 
strangled in prison. A short time before his death, he 
commanded the chief men of the nation to assemble at 
Jericho, under penalty of death if they refused, to be 
held as prisoners for the purpose of being executed when 
he died, that there might be mourning throughout the 
land. This fearful order was not, however, obeyed. 

Herod the Great died in the sixty-eighth year of his 
age, when his kingdom was divided among his sons. 
Archelaus, who received Judea, Idumea and Samaria, 
was cruel and tyrannical like his father. He caused 
three thousand persons in Jerusalem to be put to death, 
but after a reign of nine years, the Emperor Augustus 
banished him to Gaul on account of his crimes, where 
he died. 



CHAPTER VI. 

THE CHILDHOOD, YOUTH AND MANHOOD OF JESUS. 

The life of Christ, it has been said, may be divided 
into three periods : First, from his birth to the age of 
fourteen years, which may be considered the educational 
period ; second, from fourteen to thirty years, when he 
labored as a mechanic ; third, from thirty to thirty-three 
years, or from the time he began his public ministry to 
his death. 

The sacred historian says, " The child Jesus grew and 
waxed strong in spirit, filled with wisdom, and the 
grace of God was upon him." His early education 
devolved upon his parents, who doubtless faithfully 
instructed him in the religion of their nation, as was 
their duty. The Jewish laws were especially definite 
and imperative on that subject, no one being allowed to 
grow up without an education, therefore schools were 
established for that purpose, and when the child was of 
the proper age he was sent to these institutions. Jewish 
parents were very careful that the moral and religious 
training of their children should not be neglected. 

Jesus in his youth must have been unlike other 
children, both in his moral and intellectual qualities. 
Since he was perfect, he never could have manifested 



CHILDHOOD, YOUTH AND MANHOOD. 67 

any of the waywardness common to the young ; he was 
never disobedient, irritable or disrespectful, never could 
be persuaded to do a wrong act though tempted by his 
associates, and for this reason he was sometimes insulted 
and abused by the wicked boys of Nazareth, as he was 
in later years by these same boys when they became 
men and attempted to murder him. By his parents, 
teachers and the priests he was regarded as a remark- 
able child, and many were the conjectures about his 
future career, yet no one except his parents knew the 
peculiar circumstances attending his advent into the 
world. 

It was the custom of the Jews to train their sons for 
some useful employment without regard to their station, 
as was the case of Paul, a highly educated man, who 
was taught the business of tent-making. Joseph, the 
husband of Mary, was a carpenter, and Jesus was in- 
structed in that branch of mechanics, for Mark, the 
evangelist, says, the people, surprised at his wonderful 
deeds during his public ministry, said, " Is not this the 
carpenter? " Though Joseph was not his natural father, 
yet he was his legal parent, and felt a deep and tender 
interest in Mary's child. On one occasion he relin- 
quished his business to watch over and protect the Babe 
of Bethlehem and his mother during their journey. 
Joseph affords an illustrious example of an unselfish, 
devout and honorable man. His considerate treatment 
of his affianced when he supposed she was guilty of a 
scandalous offence, his love and care for her after he 
understood the case, his self-denial in providing for her 
during their long and tedious journeys in Palestine and 
Egypt, all prove him to have been one of the most hon- 



68 THE ROMAN'S STORY. 

orable of men, as well as one of the most faithful ser- 
vants of the Lord. That nothing is said of him during 
the public ministry of Christ seems to imply that he died 
before that period, and the fact that Jesus, when on the 
cross, commended the care of his mother to one of his 
disciples, is proof that her husband was not then living, 
as previously stated. 

From the return of the family to Nazareth, after 
leaving Egypt, nothing special is said about Jesus in the 
Scriptures until he was twelve years old. Joseph and 
Mary were conscientious observers of all the religious 
ceremonies of their nation, and therefore they attended 
the yearly festivals at Jerusalem, especially Joseph, as. 
the law required. The Feast of the Passover was to 
commemorate the rescue of the Israelites in Egypt, 
when the angel of death slew the first-born of the Egyp- 
tians. Jesus had been left at home probably, during 
these annual visits to the capital, until he was twelve 
years of age, when he was permitted to accompany his 
parents to the Feast of the Passover, which continued 
eight days ; one day for killing the paschal lamb, and 
seven days for the Feast of Unleavened Bread ; this fes- 
tival occurred about the middle of April. 

During the national festivals, large numbers of the 
Jews from all parts of the country and other lands 
wdiere they had settled went to Jerusalem to celebrate 
these feasts. At the close of the Passover, Joseph and 
Mary left for their home in Nazareth, but Jesus re- 
mained in Jerusalem without their knowledge, they 
supposing he was in the company of their friends and 
neighbors. It is a little surprising the parents did not 
watch over the lad more closely, as there was so great a 



CHILDHOOD, YOUTH AND MANHOOD. 69 

multitude of visitors at the capital. In such journeys, 
friends and acquaintances often formed companies and 
travelled together, and the parents of Jesus probably 
thought their son was with some of their friends, but it 
is a little remarkable they should have made a day's 
journey before inquiring for him. 

Not finding the missing child they returned to Jeru- 
salem in great anxiety, feeling, perhaps, they had been 
too negligent in not seeking for him before. They con- 
tinued their search in this state of mind until the third 
da}r, when they found him in the court of the Temple 
with the rabbis or religious teachers, listening to their 
instructions and asking them questions about the law 
and the prophets. These learned doctors and all others 
who heard him, were astonished at his questions and 
remarks, which indicated a remarkable understanding. 
One of the rabbis, according to tradition, was so fasci- 
nated with the boy, that he invited him to his house 
and cared for him until he was found by his parents. 
When they saw him in such company they were aston- 
ished, for they had not supposed his mind was sufficiently 
developed to comprehend subjects none but the learned 
men of the nation were expected to understand. 

His mother said to him in a reproving tone, " Why 
hast thou dealt with us thus ? Thy father and I have 
sought thee sorrowing." They had been three days 
separated from him. Though Joseph was not his father, 
Mary spoke of him as such, since Jesus was considered 
his legal heir. The parents were, perhaps, too hasty in . 
their reproof, since God had revealed to them the future 
mission of the child. The reply of Jesus to his mother 
was as remarkable as his interview with the doctors: 



70 THE SOMAN'S STORY. 

" Do you not know that I must be about my Father's 
business ? " meaning his Heavenly Father. At this 
early age he understood his relation to God and the 
work he came to accomplish, though he did not enter 
upon his public mission until many years later. His 
parents did not understand his meaning, but Mary 
thought about his words and " pondered them in her 
heart," as it is expressed, which proves she was a quiet, 
thoughtful and discreet woman, of deep piety and 
ardent maternal love. Jesus returned with his parents 
to Nazareth and was subject to them, and as the sacred 
historian expressed it, " he grew and waxed strong in 
spirit, filled with wisdom, and the grace of God was 
upon him." 

Augustus, the Roman Emperor, died 14 A. D., and as 
Jesus was born four years before the beginning of the 
present era, he was at that time eighteen years of age. 
Tiberius, the successor of Augustus, reigned from 14 
A. d. to 37 A. D., therefore he was emperor during the 
remaining years of the life of Christ. The Roman 
Empire at that period embraced a vast territory equal 
to 2,700,000 square miles, and a population of 100,000,- 
000 as previously stated, hence an immense standing 
army was needed ; the imperial system was, in fact, a 
military organization. The expense of maintaining such 
a government was vevj great, hence the necessity of 
levying heavy taxes to support it. This demand kept 
the people in comparative poverty, which was especially 
the case in Palestine. 

Jesus was poor, and said of himself, " The foxes 
have holes, the birds of the air have nests, but the Son 
of Man hath not where to lay his head," and one of the 




CHRIST AT THE AGE OF TWELVE YEARS. 



CHILDHOOD, YOUTH AND MANHOOD. 71 

sacred writers said of him, " Though he was rich, yet 
for our sakes he became poor, that we, through his 
poverty, might become rich." His poverty was shown 
when he commended his mother to the care of one of 
his disciples while on the cross. It is probable that 
Joseph died without wealth, otherwise Jesus, being the 
first-born of his mother, would have been given some of 
the estate of her husband. After finishing his school 
education, the Saviour labored at the business of a car- 
penter, which he learned from his reputed father, and 
probably earned sufficient for his support, until he was 
thirty years of age, when he entered upon the work of 
an evangelist, dependent upon the gifts of the people 
for whom he labored. 

Whatever he did in any period of his life was, doubt- 
less, complete in itself, for there was no want of thor- 
oughness in his work, whatever he undertook. Every 
part was doubtless perfect, just what it claimed to be, 
therefore it is probable his labor was sought by builders 
who had confidence in his fidelity. The high estimation 
in which he was held by business men awakened a 
feeling of envy among the laborers of Nazareth, who 
never forgave him, but cherished this spirit until it led 
them and other Nazarenes to seek his death at a later 
period. Jesus, until the age of thirty, worked at the 
carpenter's trade, and during that time, he conscien- 
tiously attended to all the duties of the national relig- 
ion, being present at the services in the synagogues, and 
at the yearly festivals in Jerusalem. Even in his 
private life as a mechanic, it is presumed he lost no 
opportunity of doing good, even to the most abandoned 
sinners whom he could influence and many profligates 



72 the Roman's story. 

may have reformed by his benevolent efforts. His 
gentle, forgiving and loving spirit, his readiness to 
assist the poor, the friendless and the suffering, won 
him many friends. His heart was so tender and sym- 
pathetic that he often wept on account of the sins and 
sufferings of humanity, and there never was one so 
ready to forgive an injury or an insult. Jesus was 
respected by the Romans, especially the officers of the 
Roman Government, who frequently came to Nazareth 
and vicinity and he was sometimes doubtless employed 
by them to do the work of a carpenter. 

The dwellings of the wealthy classes in the time of 
Christ were splendid, and generally constructed accord- 
ing to the Greek style of architecture. The palaces 
and elegant mansions were made with turrets and sur- 
rounded by walls and the roofs were flat, as was the 
case with other houses. Parts of the buildings were 
made of wood, such as the doors with their bars, the 
gates, lintels of the windows, and the roofs, but stone, 
which was abundant in Palestine, was used for the 
main part of the structure, and sometimes polished 
marble was the material employed. The most common 
woods used were the sycamore, remarkable for durability, 
acacia, palm, fir, olive and cedar, and sometimes the 
oak or terebinth, but the most valued was the almug 
tree. Our Lord during his labors as a carpenter be- 
came familiar with all these varieties used as timber, 
and doubtless skilfully employed them in different 
parts of the buildings. 

The life of Jesus as an obscure mechanic, consider- 
ing his exalted character and mission, inspires one with 
amazement ; it is beyond human comprehension. But 



CHILDHOOD, YOUTH AND MANHOOD. 73 

there was a divine purpose for this, and one lesson 
taught is, that honest labor is not degrading, but, on the 
contrary, any industrial art, if in accord with the rules 
of good morals, and faithfully and honestly pursued, is as 
noble as any of the learned professions, at least in the 
estimation of God. This truth is taught b}^ the example 
of Jesus, the Son of the Highest, who did not appear as 
one of the learned doctors of his nation, but as an humble 
mechanic. How so many years of obscure labor were 
conducive to fit him for his wonderful future career is 
a mystery not explained. 

The brothers of Jesus, called James, Joses, Simon and 
Judas, were, doubtless, in their childhood, as well as in 
their later years, very different from him. They had 
the faults common to other children, sometimes wayward 
and quarrelsome, and sometimes disobedient, and when 
they saw the gentle, submissive Jesus could not be en- 
ticed to do a wrong act, even in their childish sports, 
they regarded him with en\y and jealousy, and after he 
entered on his public ministry and performed wonder- 
ful miracles, they did not believe in him. They would 
not admit his claim to being the Christ. How sad the 
thought that his kindred rejected him ! 

It is not probable that the Saviour, until the age of 
thirty, was free from mental suffering and anxiety on 
account of the future, since he understood for what 
purpose he came into the world ; he was fully aware of 
what he must endure, and the ignominious death he 
would die. He was familiar with the prophecies con- 
cerning himself and doubtless often wept on account 
of the sin of his countrymen in rejecting him, but he 
had voluntarily offered himself a sacrifice for the re- 



74 the Roman's story. 

demption of the race, before he left his Father and 
resigned the glory he had with Him before the creation, 
as he said himself, yet these thoughts did not cause 
him to regret the work he had undertaken. A supreme 
love for sinners and a perfect acquiescence in the will 
of his Heavenly Father sustained him in considering 
his future labors and sufferings and when the period 
arrived, he began his work, the most important ever 
accomplished in the history of the human race, and one 
absolutely essential to their salvation. 



CHAPTER VII. 

THE PUBLIC MINISTRY OF CHRIST. 

The Jews expected their Messiah, as previously 
stated, would come as a conqueror and free them from 
the yoke of Rome, but he did not appear as a general or 
as a prince, and not even as a native of Jerusalem, 
surrounded by the splendors of courtly etiquette, but 
when he entered upon his public career he appeared as 
the compatriot of the rude Galileans, the fishermen 
and the laborers. The babe in the manger found no 
favor with those who were expecting a conqueror or a 
royal prince. " Where did Christianity originate ? " it 
has been asked. " In a stable," is the answer, " with 
its rough floor, its unfinished walls, its cattle-stalls 
whence issued the sounds of their inmates at intervals, 
day and night, mingled with the coarse and loud voices 
of the herdsmen." 

The time had come when the carpenter of Nazareth 
must assume the responsibilities and encounter the 
hardships and dangers of his public ministry. He was 
not ignorant of what the future would be, for before 
his advent, his work was planned in heaven, when he 
offered himself as the Redeemer of the world, though by 
this voluntary offering he must eventually surrender 



76 the Roman's story. 

his mortal life. At the age of thirty, he left his home 
in Galilee, his friends and his business, and travelled on 
foot to Judea, where John was baptizing his converts in 
the Jordan. The Saviour in his preaching tours al- 
ways journeyed on foot, and there is only one instance 
mentioned in his public labors of his riding, and that 
was when he entered Jerusalem as a Prince and a Con- 
queror, according to the declaration of the prophet. 

The distance from Nazareth to Judea was consider- 
able, and it was necessary to pass through Samaria or 
cross to the region east of the Jordan. The object of 
the Saviour was to be baptized by John, but when he 
asked to have the rite administered, the prophet said, 
" I have need to be baptized of thee, and comest thou to 
me ? " By this he meant it was more becoming that he 
should be baptized with the baptism of the Holy Spirit, 
than that the Saviour should be baptized in water by 
him, since he — John — was a sinful man and unworthy 
of this honor. Jesus said " suffer it to be so, for it is 
proper to fulfil all righteousness " that is, all divine 
appointments. John complied with, the request of 
Jesus, and when he was baptized the heavens were 
opened, and as he prayed, John saw the Spirit of God 
descending in the form of a dove and resting upon the 
Saviour, while a voice was heard saying, " This is my 
beloved Son, in whom I am well-pleased." 

That the Jews were familiar with the rite of baptism 
before the Christian era is implied in the question ad- 
dressed to John by those sent to him from Jerusalem 
asking, " Why do you baptize if you are not the Christ, 
nor Elias, nor that prophet?" meaning the Messiah. 
The Jewish rabbis, both in earlier and later times, 



THE PUBLIC MINISTRY OF CHRIST. 77 

bear witness to the custom of baptizing proselytes, and 
other writers as well as Jewish afford the same testi- 
mony. It has been considered that the baptism of 
John was introductory, and designed to prepare the 
way for the gospel dispensation. John himself said, 
" Christ should be manifest to Israel, therefore I am 
come baptizing with water." 

An important part of John's ministry and baptism 
was to point out the Messiah to the Jewish people. 
This rite was not administered by John in the name of 
the Father, Son and Holy Spirit, for there were some 
who had been baptized by him who had never heard of 
the Holy Spirit, and who afterwards were rebaptized 
by the apostles, therefore it appears evident that his 
baptism was an introductory rite to prepare the way 
for the Messiah's kingdom. The personality of Christ 
is a subject of which nothing positive is mentioned in 
the gospels, but there must have been an irresistible at- 
traction about him to draw such crowds in his preach- 
ing, and that so great multitudes followed him where- 
ever he went, and who listened to him with the closest 
attention though not always approving of what he 
said. The ignorant and the learned, the rich and the 
poor, persons of rank and those in the lowest walks of 
life, the moralist and the profligate, men, women and 
children were his auditors and were more or less af- 
fected by his preaching, "Never man spake like this 
man " said one of his hearers, and his remark was liter- 
ally true. 

The Saviour has been represented in art by the most 
gifted painters and sculptors of the world, but it is not 
possible that human skill can perfectly represent the 



78 the Roman's story. 

divine effulgence of the Son of God. His appearance 
was more striking, it is presumed, on account of his 
spirituality than for his physical aspect, though in the 
latter he may have been attractive. It is presumed he 
possessed the characteristics of his nation in features 
and complexion, while his figure was probably com- 
manding, his voice clear and distinct with the power 
of being heard by multitudes. Sometimes he spoke in 
the most tender and gentle tones, and again in the 
most solemn and impressive manner, according to the 
nature of the subject and the character of his audience. 
There was never anything repulsive in his manners ; 
his most attractive charms were his tender love, sym- 
pathy and pity for the suffering and the erring and 
grief for the impenitent. His national attachments 
were remarkably conspicuous, as shown on several oc- 
casions. What a tender, loving and sympathetic dis- 
position he manifested at the grave of Lazarus, when 
he saw the grief of the sisters ; he wept, though he 
knew what he would do for them. This spirit was 
frequently exhibited on other occasions, but with all 
his tenderness and willingness to forgive, he very for- 
cibly expressed his condemnation of sin, and was 
especially severe in his bold censure of hypocrisy, 
as witnessed in his denunciation of the scribes and 
Pharisees. 

TJie Temptation. — Although Jesus had submitted to 
the ordinary baptism, as preliminary to his public labors, 
yet he was not permitted to begin his duties until he 
had been subjected to a very painful ordeal, adminis- 
tered by Satan, the great adversary of God and man. 
This could not have been necessary so much for his 



THE PUBLIC MINISTRY OF CHRIST. 79 

own sake, as for the encouragement of his followers. 
The sacred writer says, " He," meaning Christ, " was 
tempted in all points as we are, yet without sin, that 
he might know how to succor those who are tempted." 
This ordeal had the divine permission, for it is said, 
" he was led by the Spirit into the wilderness " for this 
purpose. Jesus was still in the desert of Judea, that is 
a region of hills, mountains and forests, where the soil 
was comparatively barren "and the land untilled. He 
went to one of the mountains where he remained with- 
out food, during forty days, and spent the time, doubt- 
less, in solitary communion with his Heavenly Father, 
and meditation upon the important work he had under- 
taken. It was a subject requiring such sacrifices, and 
was so momentous in its consequences, that no created 
being, angelic or human, could possibly fully compre- 
hend. 

The thought is suggested, how did Satan know of 
Christ's fasting in the wilderness ? No doubt he closely 
watched the Saviour from his birth in Bethlehem, in 
order to devise some plan to thwart the divine pur- 
pose, and prevent the mission of Christ from being suc- 
cessful. Before Satan's fall, it may have been known 
among the angels of heaven that a world would be 
created and inhabited by a race of beings who would 
rebel against their Creator, therefore subject to death 
both physical and moral, but that God would, in his 
mercy, plan a way for their redemption, by offering his 
beloved Son to die as a sacrifice for the guilty, and 
that in the course of time the Beloved of the Father 
would voluntarily assume a human condition, that he 
might give his life a ransom for the rebels. Satan, 



80 the Roman's story. 

perhaps, was not sure that Jesus was that promised Re- 
deemer, therefore he determined to ascertain the truth 
about it. 

Jesus, after fasting forty days and nights, felt the 
demands of hunger, therefore it was a favorable time 
for the Tempter to assail him by his artful devices. 
The Saviour had been publicly declared by a voice 
from heaven to be the Son of God, hence Satan said 
to him, "If thou art the Son of God," or the Messiah, 
" here is a good opportunity to prove it. You have 
fasted a long time and are hungry, therefore command 
that these stones lying about be changed into bread." 
The advice seemed plausible, since no injury or loss 
would be sustained by any one, and there was no food 
to be had in the desert. Why should not the Saviour 
perform the miracle to avoid starvation ? He, however, 
met the temptation by a passage of Scripture, showing 
that God could supply the wants of human life in other 
ways than by bread. Though the Saviour had been in 
the wilderness with the wild beasts that had not been 
allowed to do him any injury, and had been sustained 
forty days without food, and had resisted the tempta- 
tion of Satan, yet he must pass through further trials 
and be again assailed by the Adversary. He was there- 
fore conducted to Jerusalem, and placed upon a pinna- 
cle of the Temple, that is a porch or piazza which, on 
the south side, was one hundred and fifty feet in height 
and overlooked a valley more than seven hundred feet 
below. Satan proposed that Jesus should cast himself 
down from this height, and if he was the Son of God, 
no harm would come to him, for, said the Tempter, it 
is written, " He shall give his angels charge of thee, 



THE PUBLIC MINISTRY OF CHRIST. 81 

and in their hands they shall bear thee up, lest at any 
time thou dash thy foot against a stone." This sugges- 
tion of Satan was not only audacious, but also absurd, 
for what possible advantage was to be gained by such 
an act. To this bold temptation the Saviour replied, 
" Thou shalt not tempt the Lord, thy God" ; meaning 
the Lord does not promise to protect those who need- 
lessly and rashly place themselves in danger for it 
would be in defiance of the laws of nature. 

The next and third temptation was the most power- 
ful, and, to human ambition, the most difficult to resist. 
Satan well knew that love of power was one of the 
strongest passions of the human race, and was the 
cause of his own fall and of those who rebelled under 
his leadership. Jesus was accompanied by his enemy 
to the top of a high mountain, probably near Jerusa- 
lem, and commanding a wide prospect, so that from its 
summit could be seen a large part of Palestine, and, per- 
haps, some adjacent regions. This position afforded a 
magnificent view with its numerous cities, rich culti- 
vated fields, fertile valleys and high mountains, and 
embraced a great part of the dominions of Palestine, 
under the term of " all the world " ; and these Satan 
claimed to own or to have a jurisdiction over them, 
which, from a moral point of view, was not far from 
the truth, and he asserted his right to bestow them 
upon whomsoever he pleased. If Jesus was the Mes- 
siah, his foe may have supposed he had come to take 
possession of the country, but he was without followers 
and without an army, therefore the Tempter proposed 
to place him at once in possession without delay, if the 
Saviour would acknowledge him as lord, or in other 



82 the eoman's story. 

words, fall down and pay him the homage due only to 
God. This was the boldest and most audacious temp- 
tation the enemy offered, and which would have been 
the most effectual with a merely human being. It 
seems impossible that Satan could have understood 
the true character of the Son of God, when he tried 
to seduce him to perform an act of idolatry. Jesus 
met the temptation with so decided a rebuke, that his 
enemy left him. He said, " Get thee hence, Satan, for 
it is written, ' Thou shalt worship the Lord, thy God, 
and Him only shalt thou serve.' " It is said by one of 
the evangelists, that the devil left him for a time, 
implying that he renewed his temptations. The Sa- 
viour said to his disciples, just before his crucifixion, 
"The prince of this world cometh and hath nothing 
in me," and it may have been in the Garden of Geth- 
semane when Jesus was enduring his fearful agony. 
Satan had, doubtless, great influence in arousing the 
Jews against the Saviour, and in causing his arrest, 
condemnation and death. After his adversary left him 
in the wilderness, angels came and comforted him, and 
ministered to his physical wants. This scene in the 
wilderness is one of the mysteries in the life of Christ, 
and can never be fully comprehended. Why the im- 
maculate Son of God, the dearly Beloved of the Father, 
should be subjected to such an ordeal is a question 
none can solve, but it affords some useful lessons, such 
as " no one is so pure as to be free from temptation ; 
that when the tempter assails us, God will give us 
grace to resist if we look to him ; that the tempter 
will adapt his plans to circumstances and make them 
appear plausible; that one of the best methods of 



THE PUBLIC MINISTRY OF CHRIST. 83 

meeting the danger, is by suitable passages of the Sa- 
cred Scriptures, and that when one is confronted by 
temptation, he should resist it, promptly, firmly and 
indignantly. And it is a source of comfort to the 
Christian to know that his Master, having been 
tempted, can sympathize with his followers in similar 
circumstances, and is able and willing to shield them 
from such perils." 



CHAPTER VIII. 

PREACHING IN GALILEE. THE APOSTLES. 

Though the baptism and temptation of our Lord, 
preliminary to the beginning of his public labors, that 
is, preaching the gospel and performing miracles, oc- 
curred in Judea, he did not remain in that region, per- 
haps on account of the strong opposition he would en- 
counter if he began his ministry among the learned 
doctors and religious sects that centered at the capi- 
tal. When he heard of the imprisonment of John the 
Baptist, he immediately left for Galilee, guided by 
the Holy Spirit. Here his preaching was attended by 
wonderful results; his fame spread throughout that 
region and his words were repeated from one to an- 
other, with admiration. At length Jesus came to 
Nazareth where he had been brought up and where 
Mary his mother still lived. She, of course, had 
Tieard of the success of her Son and his great popu- 
larity, and, as was natural, she was happy and felt hon- 
ored. He had been faithfully trained in the religion of 
his nation, therefore was accustomed to attend worship 
in the synagogues, as well as observing the annual fes- 
tivals at Jerusalem. 

Though sacrifices could not be offered except in the 



PREACHING IN GALILEE. THE APOSTLES. 85 

Tabernacle or the Temple, yet other religious ceremo- 
nies could be performed at any place. During the Baby- 
lonish captivity, the Jews were instructed by the lead- 
ing men of their country, who read to them from the 
Sacred Book containing the history of their nation to 
that time. The origin of the synagogues is somewhat 
obscure ; they are referred to as being in use sometime 
before the advent of Christ, and in his and the apostle's 
time they were found in every country where Jews 
lived. It is stated that before the Roman conquest, 
there were in Jerusalem alone, four hundred and eighty 
synagogues. They were constructed in imitation of 
the Temple, having in the centre a pulpit or place for 
reading the law, which was kept in an ark or chest. 
The audience sat facing the reader or speaker, and 
when the Scriptures were read, the one officiating rose, 
but when he expounded them, he was seated; the 
Saviour, when teaching in the synagogues, observed 
the same rules. 

Jesus at length came to Nazareth, and on the Sab- 
bath entered the synagogue for the purpose of instruct- 
ing the people. When he rose, the minister or the 
keeper of the book or parchment containing the law 
of Moses and portions of the Scriptures from the 
prophets, gave it to him. Jesus unrolled it until he 
came to the passage in Isaiah, lxi, 1, 2, which is as fol- 
lows : " The Spirit of the Lord is upon me ; He hath 
annointed me to preach good tidings unto the meek ; 
He hath sent me to bind up the broken-hearted and to 
proclaim liberty to the captive, to open the prisons to 
them that are bound, to proclaim the acceptable year 
of the Lord, to comfort all that mourn," etc. Having 



86 the soman's story. 

rolled up the parchment, he gave it to the keeper, and 
sat down, intimating that he was about to expound 
the passage, when every one listened attentively to 
hear what he had to say, and " every eye was fastened 
on him," so that nothing should divert the attention. 
The preacher opened his discourse by saying, " This 
day is the Scripture fulfilled in your ears," to which 
he added further remarks. 

His hearers were at first astonished at his gracious 
words and said, "Is not this the son of Joseph, the 
carpenter? How then can he utter such words? he 
preaches like one of the prophets, or the learned doc- 
tors, and is very different from our teachers, the 
scribes and Pharisees." Resuming his discourse, the 
Saviour said, "Ye will repeat to me this proverb, 
4 Physician, heal thyself.' Whatsoever we have heard 
that thou hast done in Capernaum, do also in your 
city." It appears that Jesus had wrought miracles in 
Capernaum, a town on the north shore of the Sea of 
Tiberius or Galilee, not very far from Nazareth. Per- 
haps some persons who had witnessed his labors there 
were present at his discourse in the latter place. 

At the risk of losing the admiration he had won, and 
of exposing himself to the dangers of an angry mob, 
the Saviour proceeded to tell them some plain and 
pungent truths that applied to his hearers. "No 
prophet," said he, " is accepted in his own country." 
He then mentioned, as examples, the widow of Sidon, 
in the days of Elijah, and Naaman, the Syrian, in the 
history of Elisha, to prove that foreigners were some- 
times more worthy of divine favors than natives, and 
that the prophets were more highly esteemed by them 



PREACHING IN GALILEE. THE APOSTLES. 87 

than they were by their own countrymen. His hearers 
applied the sermon to themselves and, in their anger, 
rose en masse, rushed to the speaker, seized him and 
hustled him to the edge of the hill upon which their 
city was built, with the intention of throwing him over 
the precipice, and thus putting an end to his life. It is 
possible there were other Nazarenes who were not in the 
synagogue, that became involved in a conflict with the 
intended murderers, so that Jesus quietly passed from 
their hands and was saved. This incident teaches the 
lesson that popular favor cannot be relied upon. It also 
shows that the wickedness of the human heart when 
not restrained will lead to fearful crimes. The common 
impression that the character of the Nazarenes was 
generally dangerously lawless is correct, and the bet- 
ter class of citizens must have found Nazareth an unde- 
sirable place to dwell in, yet Jesus spent the greater 
part of his life there. 

After this event, the Saviour for a time confined his 
labors to Capernaum and the adjacent regions, and the 
people, who came in crowds to hear him, were filled 
with amazement. His thoughts, language and doc- 
trines astonished them, especially those who had pre- 
viously known him as the carpenter of Nazareth, and 
had, perhaps, employed him in that capacity. Caper- 
naum, where Jesus spent considerable time after he 
began his public ministry, was in the region assigned 
to the tribes of Zebulon and Naphthali, on the north- 
eastern shore of the Sea of Tiberias as before stated. 
The prophet Isaiah, referring to this region as it 
would appear in the time of Christ, said, " The people 
who sat in darkness saw great light, and to them who 



88 THE ROMAN'S STORY. 

sat in the region and shadow of death, light is sprung 
up." Though the Saviour labored faithfully and 
wrought wonderful miracles in the vicinity, yet many 
of the people did not appreciate their great privileges, 
since he denounced these cities where he preached, in 
very severe language, especially Capernaum " which," 
said he, " though exalted to heaven, shall be brought 
down to hell," or Hades, meaning the shades of death. 
This prophecy was fulfilled in the utter destruction of 
the city. 

The Sea of Tiberias, called also the Sea of Galilee, 
the Sea of Chinnereth, and the Lake Gennesareth, is 
about fifteen miles long and from six to nine miles 
wide. The River Jordan flows through this sea with- 
out mingling with its waters, and as the lake abounded 
with fish in the time of Christ, it gave employment to 
some of his followers. The environs of this body of 
water are said to surpass in beauty every other region 
of Palestine, therefore several populous cities were 
built on its shores, including Tiberias, Bethsaida, 
Chorazin and Capernaum. It was from this place 
that Jesus chose the apostles who were to proclaim 
the gospel, and here in the neighborhood of the labor- 
ing class of fishermen was laid the foundation of 
Christian missions. It was highly important that the 
Saviour should commit the work of propagating his 
doctrines to men selected by himself for this purpose, 
since he thoroughly understood the character of every 
one and knew who were best adapted for this purpose, 
and to give them a proper training, he made the selec- 
tion at the beginning of his ministry. 

The Saviour was in the habit of separating himself 



PREACHING IN GALILEE. THE APOSTLES. 89 

from the crowd and spending the time in private devo- 
tion, meditation and communion with nature. The 
mountains, forests, meadows, river and lakes afforded 
scenes for contemplation to a thoughtful and poetical 
mind like that of our Lord's, and his appreciation 
of the works of creation is constantly appearing in his 
discourses. As he was walking on the shore of the 
Sea of Tiberias, doubtless engaged in deep study, his 
attention was attracted by two fishermen who were 
casting their nets. Such an event was a daily occur- 
rence, and to an ordinary observer there was nothing 
remarkable about it. These fishermen were brothers 
named Peter or Simon, and Andrew, who were ready to 
obey promptly the call of their future Master. They 
had heard of the fame of Jesus, and, perhaps, had lis- 
tened to his preaching, when they became so impressed 
with his teaching, that they believed he was a remark- 
able prophet, if not the Messiah himself. Jesus said to 
them, " Follow me," when they immediately left their 
nets, or their occupation, and without a question obeyed 
his command. 

Walking farther on, the Saviour saw other fishermen 
who were in a boat with their father, mending their 
nets ; their names were James and John, sons of Zebe- 
dee. When Jesus called them to follow him, they 
directly left the boat, their father and their business, 
and joined the company of the Saviour, Simon and An- 
drew. These four fishermen were the first apostles 
chosen, to whose number were added eight others soon 
afterwards. 

Peter, James and John were admitted to a more in- 
timate relation with their Master than the others, and 



90 



were the only ones present on some important occasions. 
The apostles had confidence in the Saviour and his di- 
vine mission for, had it been otherwise, sincere, honest 
men like them, with one exception, would not have for- 
saken their business and have followed a pretender. 
They were convinced, after witnessing his miracles and 
listening to his preaching, that he was the Son of God, 
as he claimed to be. 

The first and leading doctrine of Christ's teaching, 
and which he enjoined upon his apostles to proclaim, 
was repentance, " the foundation of the whole system 
of Christian ethics." The reason for this is the fact 
that all men are sinners, and must repent if they would 
avoid the consequence of sin, which is death morally 
and spiritually. 

The names of the other apostles were Philip, Bartho- 
lomew, Matthew, Thomas, James, the son of Alpheus, 
Thaddeus, Simon the Canaanite, and Judas Iscariot. 
Jesus named James and John, the sons of Zebedee, 
Boanerges, meaning " sons of thunder." Some have 
supposed the name was given to them because they 
asked him to call fire from heaven and consume a cer- 
tain village of Samaria, as an act of vengeance, but it 
is more probable the reason was on account of some 
personal trait, perhaps a fervid and glowing eloquence. 

Zebedee, their father, was a fisherman of Galilee, 
and probably owned some property since he had ser- 
vants or laborers in his employ. Their mother was 
Salome, who attended the Saviour in some of his jour- 
neys and was one of the women who ministered to his 
wants. John was the youngest of the apostles and 
seems to have been more generally known than the 



PREACHING IN GALILEE; THE APOSTLES. 91 

other disciples. He was the author of the Fourth Gos- 
pel, three Epistles and the Book of Revelation, and 
is supposed to have been the only apostle who died a 
peaceful death, and at an advanced age. When Jesus 
was on the cross he commended Mary his mother to 
the care of John who brought her to his own home, 
where she lived until her death about fifteen years 
after, it is supposed. John has been called the " be- 
loved disciple" because he was admitted to peculiar 
favor and friendship by his Master. There is a tradi- 
tion that he was a relative of Joseph, the husband of 
Mary, whose first wife left seven children, namely, 
James, Joses, Simon and Judas, and three daughters, 
called Martha, Esther and Salome, the mother of John, 
therefore she was considered the sister of Jesus, and 
John was his nephew ; for this reason the sons of 
Joseph were called the brothers of our Lord. 

The apostle John was a native of Bethsaida in Gali- 
lee, and is supposed to have been a disciple of John the 
Baptist before he was called by the Saviour. He was 
one of the four to whom Christ revealed the tidings 
about the destruction of Jerusalem, and was one of 
three present at the restoration of the daughter of 
Jairus to life and the scene in the Garden. He was 
the only apostle mentioned as present at the cruci- 
fixion, and was one of those to whom Jesus appeared 
at the Sea of Galilee after his resurrection, and who, 
with the other apostles, witnessed his ascension. After 
Jesus had declared that one of the disciples would be- 
tray him, Peter requested John to inquire of their Mas- 
ter who the traitor might be, knowing that he had the 
confidence of his Lord. John began to preach at Jerusa- 



92 the Roman's story. 

lem and was imprisoned on this account, first with 
Peter and again with the other apostles. After his 
release, he was sent by his brethren to the Samari- 
tans converted by the labors of Philip, to assist in 
the work of the Lord. In his Book of Revelation, 
John says he was banished to the Island of Patmos, in 
the iEgean Sea, by order of the Roman Emperor. Dur- 
ing the last part of his life he lived in Asia Minor 
where he established churches at Smyrna, Pergamos, 
and other places, and in this evangelistic labor he in- 
curred the hatred of the Roman Government. He is 
supposed to have lived until 100 A. d. and died at the 
age of ninety-six, during the reign of the Emperor 
Trajan. It is believed he wrote his gospel in Asia 
Minor, the leading doctrines of which are, that Jesus 
is the promised Messiah, that he is Divine, and that 
eternal life may be obtained by faith in his name. Be- 
sides his Gospel, as before mentioned, John wrote three 
Epistles and the Book of Revelation or the Apocalypse, 
addressed to the Seven Churches . of Asia, which is a 
record of what he saw when in the Island of Patmos. 
These letters contained predictions of the most re- 
markable events in the Christian church from the time 
of the apostles to the final consummation of all things. 

James, the brother of John, was called the Greater or 
Elder, to distinguish him from another disciple of 
Christ, designated James the Less or the Just, son of 
Cleophas. Herod Agrippa caused James the brother 
of John, or James the Greater, to be seized and exe- 
cuted at Jerusalem. 

Matthew, called also Levi, a native of Galilee, was a 
publican or tax-collector under the Roman Govern- 




JOHN THE BAPTIST IV THE WILDERNESS. 



PREACHING IN GALILEE. THE APOSTLES. 93 

ment. Soon after his call to the apostleship he gave 
an entertainment at his house to Jesus and some of his 
disciples, at which the Jews were offended. After the 
ascension of our Lord, he continued with the other 
apostles and proclaimed the gospel for some time in 
Judea. No further authentic account is given of 
Matthew, but according to tradition he preached in 
Parthia or Persia, where he suffered martyrdom. He 
was the author of the First Gospel which, it is supposed, 
was written about 38 A. d. before he left Judea for his 
missionary work. 

A distinctive feature of his gospel is the minuteness 
of detail with which he relates some of the events in 
the life of the Saviour ; for example, his sermon on the 
Mount, his instructions to his disciples, the visit of the 
Magi, the escape to Egypt, the massacre of the Innocents, 
the parable of the ten virgins, and some of the scenes of 
the resurrection omitted by the other evangelists. He 
describes the second coming of Christ and the day of 
judgment in very impressive language and minuteness 
of detail. 

Peter, the son of Jona, was a native of Bethsaida. 
His original name was Simon, which Jesus when he 
called him to the apostleship changed to Cephas, a 
Syriac word signifying a stone or rock, corresponding 
to the Latin word petra, meaning the same, whence 
the name Peter. He was the brother of Andrew and 
the only one of the apostles spoken of as a married 
man, though some of the others may have been and 
probably were. His family, including his mother-in- 
law, occupied a house in Capernaum. When the two 
brothers had passed a day with the Lord Jesus, they 



94 THE Roman's story. 

left him and returned to their occupation as fishermen. 
This was before he had called them to become apostles, 
but when he saw them again and said "Follow me, 
and I will make you fishers of men ! " they immedi- 
ately left all and followed him. The apostles mani- 
fested a remarkable spirit of self-denial and implicit 
obedience when they left their friends and business 
directly after being called to do so, and followed their 
Lord. They knew not what trials and losses they 
might have to bear, yet they never raised a question 
nor hesitated to obey. Peter left home, family and 
business without a doubt or a regret, so far as is 
known, and after his call he exhibited a strong faith 
in Jesus as the Messiah, and was prompt to avow his 
attachment to him, but, sad to say, he denied his Mas- 
ter three times when he was on trial, though he 
promptly repented of his sin with deep sorrow and 
bitter tears, and was forgiven. "When Jesus, in a pri- 
vate interview with his disciples, asked their opinion of 
himself, Peter with characteristic ardor replied, " Thou 
art the Christ, the Son of the living God." With 
James and John, he was admitted to a close intimacy 
with the Saviour on several occasions. This apostle 
was hasty in temper sometimes, for instance, when in 
the fervor of his zeal, he drew his sword and cut off the 
ear of the High Priest's servant, at the time an armed 
band came to arrest his Master in the Garden. When 
Jesus arose from the grave, he commanded the joyful 
tidings to be made known to his disciples, and men- 
tioned Peter especially, perhaps to assure him that he 
was forgiven for denying his Lord. From that time, 
this apostle exhibited the greatest zeal and fortitude in 



PREACHING IN GALILEE. THE APOSTLES. 95 

the service of his Divine Master. No mention is 
made of him in the " Acts of the Apostles," after the 
Council at Jerusalem, but he is referred to in the Epis- 
tle to the Galatians as present with Paul at Antioch. 
It is supposed he suffered martyrdom at Rome by being 
crucified with his head downward, according to his own 
request, not being worthy to die as his Master died. 
Peter is the reputed author of the two epistles bear- 
ing his name. The First Epistle was addressed to the 
strangers scattered throughout Pontus, Galatia, Cappa- 
docia, Asia and Bithynia, and the Second Epistle was 
written to Christians in general. 

Andrew, a son of Jona, and brother of Peter, was at 
first a disciple of John the Baptist, and was present 
when this prophet said of Jesus, " Behold the lamb of 
God that taketh away the sin of the world." Meeting 
his brother Simon, Andrew said, " We have found the 
Messiah," and conducted him to Jesus. Andrew, then 
leaving John the Baptist, followed the Saviour. Noth- 
ing is known of his future career from the Scriptures, 
but some of the early Christian writers believed he 
preached the gospel in Scythia, while others supposed 
he went to Greece and the neighboring regions to 
labor, and that he suffered martyrdom at Byzantium. 
The modern Greeks consider him as the founder of the 
church at the latter place. 

But little is known of the other apostles. Philip 
was a native of Bethsaida in Galilee, the home of 
Andrew and Peter, therefore they may have been 
acquaintances from their youth. He was early chosen 
by Christ, when he immediately went to find Nathaniel 
and said, " We have found him of whom Moses and 



96 the Roman's story. 

the prophets did write, Jesus of Nazareth, the son of 
Joseph." Nathaniel doubted, and replied, " Can any 
good thing come out of Nazareth ? " Philip did not 
argue the question nor explain anything, but very 
wisely said, " Come and see " ; that is when he had seen 
him, he could judge for himself. This was the more 
judicious method to overcome the prejudices of Na- 
thaniel. 

When Jesus saw him coming he said in his hearing, 
"Behold an Israelite indeed, in whom is no guile." 
"Whence knowest thou me?" inquired Nathaniel. 
" Before Philip called thee, when thou wast under the 
fig-tree, I saw thee," said Jesus. Nathaniel replied, 
"Rabbi, thou art the Son of God, and the King of 
Israel." Jesus said, "Do you believe because I said 
this ? Thou shalt see greater things than these. Here- 
after thou shalt see the heavens open, and the angels 
ascending and descending to the Son of Man." 

Philip is mentioned several times in the gospels. 
He was present at the wedding in Cana of Galilee, in 
company with Peter, Andrew and Nathaniel, when 
Christ performed his first public miracle, though they 
had not then been called to the apostolic office. He 
appears again at the feeding of the multitude, when 
Jesus inquired where they could purchase bread for 
so great a crowd. On another occasion certain Greek 
proselytes who come to attend the feast at Jerusalem, 
having heard of the fame of Jesus, went to Philip and 
said to him that they wished to see him. Philip told 
Andrew about their request, when both of them went 
to inform the Saviour. At another time, Philip said to 
his Master, " Show us the Father and we shall be 



PREACHING IN GALILEE. THE APOSTLES. 97 

satisfied." By this question he manifested a want of 
faith, and the Saviour gently rebuked him by saying, 
" Have I been so long with you, Philip, and do you 
not know me ? He that hath seen me hath seen the 
Father also." 

Bartholomew is supposed to have been identical with 
Nathaniel. John, in his Gospel does not mention Bar- 
tholomew among the number of the apostles, while the 
other evangelists do not speak of Nathaniel as one of 
them, which is regarded as proof that they were iden- 
itcal. 

The sacred writers seem to have arranged the apos- 
tles in pairs, perhaps because the Seventy were sent out 
in this manner to preach the gospel. Philip and Na- 
thaniel are mentioned together by John, and Philip and 
Bartholomew by the other three evangelists. There is 
a tradition that Bartholomew went as a missionary to 
India and some of the northern and western parts oi 
Asia and that he finally suffered martyrdom. 

Thomas, one of the Twelve, was also called Didymus, 
a Greek word for twin. No particular events of his 
life are known until A. D. 33, but according to tradition, 
when the apostles were sent to proclaim the gospel in 
different countries, Thomas was assigned to the Par- 
thians and some other nations. He is supposed to have 
suffered martyrdom, as all the other apostles probably 
did except John and Judas Iscariot. 

When Jesus told his disciples that Lazarus was sick, 
Thomas said, " Let us go to where he lives that we 
may die with him." He supposed that if they returned 
to Judea the Jews would stone them. On another 
occasion, when Jesus said, " I go to prepare a place for 



98 the soman's story. 

you, and whither I go ye know and the way ye know," 
Thomas replied, " We know not whither thou goest, 
and how can we know the way ? " 

Thomas has been called the " doubting apostle," for 
the following reason : When Jesus appeared to his 
disciples on one occasion after his resurrection Thomas 
was absent and when told by the others that they had 
seen the Lord he would not believe it, and required 
some definite proof of their story, but a few days after 
he was convinced of the fact when the risen Lord 
again appeared and gently rebuked him for unbelief. 
This apostle is mentioned in connection with Peter, 
Nathaniel, James and John, the sons of Zebedee, and 
two others who had returned to their former occupation 
at the Sea of Tiberias, after the resurrection of Christ, 
therefore the inference is that he was a fisherman. 

James the Greater or Elder, the brother of John and 
son of Zebedee and Salome, is generally called the 
Greater to distinguish him from James the son of 
Alpheus, called James the Less. He was a native of 
Bethsaida, and a fisherman by occupation, and when 
called to follow the Saviour he immediately obeyed and 
was a faithful witness of his Lord's public life until his 
ascension. He was one of the apostles who was present 
at the Transfiguration on the Mount, and with Peter and 
John was admitted to a close intimacy with his Master. 
On one occasion he manifested a rash zeal, for which 
he was rebuked by the Saviour. 

As he was going to Jerusalem Jesus sent a messenger 
to prepare a place for lodging and entertainment in 
Samaria, but the inhabitants of the village refused to 
accommodate them because they were Jews. James 



PREACHING IN GALILEE. THE APOSTLES. 99 

and John, indignant at the treatment of their Master, 
asked him to command fire from heaven to consume 
them and their village, when he reproved them for their 
spirit of revenge, saying, " You know not what wrong 
feelings you manifest. You should have understood that 
the Son of Man came not to destroy men's lives, but to 
save them." 

A few days after the resurrection, James with his 
brother John returned to the Sea of Tiberias, to resume 
their former occupation, when they saw their risen 
Lord and afterwards witnessed his ascension. It is 
believed this apostle preached to the dispersed tribes of 
Israel. About 47 A. D., during the reign of the Emperor 
Claudius, Herod Agrippa began a persecution against 
the Christians during which he killed James, the 
brother of John. 

James the Less, called the brother of our Lord, was 
the son of Cleophas or Alpheus, and the sister of Mary, 
the mother of Jesus, therefore a relative of his. He 
was surname d the Just on account of his upright life, 
and is said to have been a Nazarite. According to the 
First Epistle to the Corinthians, Jesus, eight days after 
his resurrection, appeared to him, and when Paul came 
to Jerusalem after his conversion James was there and 
voted in the council held to settle a question of dis- 
pute. 

About 63 A. d. it is said that James was commanded 
by the Jews to proclaim from a gallery of the Temple 
that Jesus of Nazareth was not the Messiah, but, instead 
of complying with the order, he declared him to be the 
Son of God and Judge of the world, and for this con- 
fession he was thrown from the battlement, and while 



100 



praying for his enemies was stoned to death. In the 
Epistle ascribed to James, the object of the writer was 
to encourage the Jewish Christians to bear with pa- 
tience and fortitude the sufferings they might be called 
upon to endure on account of their faith and to enforce 
the true doctrines and practices of the gospel. He 
urges them to observe conscientiously all the Christian 
duties. 

Judas, or Jude, called also Thaddeus and Lebbeus, 
one of the twelve apostles, was the son of Alpheus 
and brother of James the Less, therefore was called a 
near kinsman of the Saviour and is supposed to have 
been a husbandman with a family. A Judas surnamed 
Barsabas was sent to the church at Antioch to report 
the decision of the apostles at Jerusalem about the 
non-observance of the Mosaic law by the Gentile 
Christians, 54 A. D., and another individual by the 
same name is mentioned in connection with some 
events of the early church. It is probable that after 
the descent of the Holy Spirit at the Pentecost Judas 
called Lebbeus or Thaddeus preached the gospel and 
wrought miracles, as did the other apostles, in the name 
of Christ — first in Judea, and then to both Jews and 
'Gentiles in other countries. According to tradition, he 
labored in Arabia, Syria, Mesopotamia and Persia, and 
suffered martyrdom in the last-named country, but 
there is no record of his travels or any account of his 
death. He is the reputed author of the Epistle of Jude, 
written probably between 64 and 66 A. D. 

Simon the Canaanite was another of the apostles, but 
it is not known why he was called the Canaanite. It 
may have been from Cana, a town in Galilee, or per- 



PREACHING IN GALILEE. THE APOSTLES. 101 

haps, with more probability, from the Hebrew word 
cana, meaning zealous, since he was named Zelotes. 
One of the brothers of our Lord, so called, was named 
Simon, who may have been the son of Joseph, the hus- 
band of Mary. Some historians have considered Simon 
identical with Simeon, son of Cleophas and bishop of 
Jerusalem, but no authentic record is given of his labors 
or his death. 

The history of Judas Iscariot, the traitor, is given in 
connection with the last scenes in the life of Christ. 
Matthias, who was chosen to take his place after the 
fearful death of the traitor, was one of the followers of 
Jesus, and it has been thought by the Greeks that he 
preached at Colchis, where he died. He was one of the 
two candidates to fill the place of Judas Iscariot, the 
other being Joseph called Barsabas surnamed Justus. 
After praying over the subject, the apostles cast lots 
that they might know which candidate to install in 
office, when the lot fell to Matthias, therefore he was 
numbered with the eleven. 



CHAPTER IX. 

THE MIRACLES OF CHRIST. 

It was important that Jesus should give some infalli- 
ble proof that he was the Messiah sent from heaven to 
accomplish the great work of redemption, as predicted 
by the prophets. The most convincing evidence that 
could be given was a power to work miracles, and this 
gift the Saviour exercised on so many occasions, often 
in the presence of multitudes, that there could be no 
reasonable grounds to doubt their genuine nature. They 
were of a different character in most instances, and per- 
formed in different places. It is probable that some of 
the miracles of our Lord were not recorded by the sacred 
writers, for it is said " He went through all Galilee 
preaching the gospel and healing every kind of disease,'' 
so that there were brought to him persons afflicted with 
different maladies, and he healed them all. 

The miracles specially described are the following, 
with the places at which they occurred designated : 

1. Water changed to wine. Cana of Galilee. John ii. 

2. Cure of the nobleman's son. Cana of Galilee. John iv. 

3. Draught of fishes. Sea of Galilee. Luke v. 

4. Cure of a demoniac. Capernaum. Mark i. 

5. Cure of Peter's mother-in-law. Capernaum. Mark i. 

6. A leper healed. Capernaum. Mark i. 




CHRIST. 

(Represented by Carlo Dolce.) 



THE MIRACLES OF CHRIST. 103 

7. Centurion's servant healed. Capernaum. Matt. viii. 

8. "Widow's son brought to life. Nain. Luke vii. 

9. Tempest on the Sea of Galilee calmed. Matt. viii. 

10. Demoniacs restored to reason. Gadara. Matt. viii. 

11. Man cured of the palsy. Capernaum. Matt. ix. 

12. Daughter of Jairus restored to life. Capernaum. Matt. ix. 

13. A woman cured. Capernaum. Luke viii. 

14. Two blind men restored. Capernaum. Matt. ix. 

15. A dumb man cured. Capernaum. Matt. ix. 

16. A man cured at Bethsaida. John v. 

17. A man cured of dropsy on the Sabbath. Galilee. Luke xiv. ' 

18. Man having a withered hand cured. Judea. Matt. xii. 

19. A demoniac cured. Capernaum. Matt. xii. 

20. Five thousand fed. Decapolis. Matt. xiv. 

21. Daughter of a Canaanite restored. Near Tyre. Matt. xv. 

22. Deaf and dumb man cured. Decapolis. Mark vii. 

23. Four thousand fed. Decapolis. Matt. xv. 

24. Blind man restored to sight. Bethsaida. Mark xiii. 

25. A boy possessed with a devil cured. Tabor. Matt. xvii. 

26. Man born blind cured. Jerusalem. John ix. 

27. A woman diseased eighteen years cured. Galilee. Luke xiii. 

28. Ten lepers healed. Samaria. Luke xvii. 

29. Lazarus brought to life. Bethany. John xi. 

30. Two blind men restored. Jericho. Matt. xx. 

31. The fig-tree withered. Mt. Olivet. Matt. xxi. 

32. Ear of Malchus healed. Gethsemane. Luke xxii. 

After the Resurrection : 

Jesus walking on the Sea. Galilee. 

Draught of fishes. Sea of Galilee. 

Matthew records the largest number of miracles, 16. 

Mark " 5. 

Luke " 7. 

John " 6. 

The first recorded miracle of the Saviour was at a 
wedding feast in Cana. This was a small town of Gali- 
lee about six miles northeast of Nazareth, and to distin- 
guish it from another town of the same name in the 
tribe of Ephraim it was called Cana of Galilee. A 



104 THE EOMAN'S STORY. 

marriage feast was given at this place to which Jesus 
and his mother were invited. The ceremonies attend- 
ing a wedding among the Jews were somewhat as 
follows : 

When the day arrived the bride was adorned in rich 
apparel and costly ornaments, and her head was encir- 
cled with a crown. The bridegroom prepared a feast, 
which, if he was wealthy, was prolonged through the 
week. Clothed in rich robes and attended by a com- 
pany of young men and with songs and musical instru- 
ments, he went to conduct the bride from her father's 
house to that of his father. The bride, closely veiled, 
was also accompanied by virgins near her own age. In 
case it was evening, the way before them was lighted 
by flambeaux or torches carried by some of the attend- 
ants. Having arrived at the place where the nuptials 
were to be celebrated, the guests of both sexes indulged 
in gay pleasures; the women in apartments by them- 
selves. 

Marriage ceremonies in the East were celebrated with 
great pomp and splendor and generally • prolonged 
through several days, including the festivals attending 
them. Both the bride and bridegroom were carried in 
palanquins and attended by friends, and after the cere- 
mony a feast lasting seven days was given at the house 
of the bride's father and at the close the groom con- 
ducted his wife to his own home. Beside the company 
that attended the bride, another band went from the 
home of the bridegroom to welcome them. 

The Saviour illustrated the marriage customs of his 
time by the parable of the ten virgins, who went 
to meet the wedding party with lamps, that is, torches 



THE MIRACLES OF CHRIST. 105 

made of rags wound about some incombustible sub- 
stance, which was hollow to contain oil. The vir- 
gins waited until midnight, when the marriage pro- 
cession appeared. As they kept their torches burning 
all this time, their oil would become exhausted, there- 
fore the five thoughtful virgins supplied themselves 
with an extra quantity for such an emergency, but the 
foolish ones, having neglected to do so, were as a con- 
sequence excluded from the feast. 

The bride of Cana was probably a relative of Mary, 
the mother of Jesus, therefore she, with him and the 
disciples Peter, Andrew, Philip and Nathaniel, was 
invited, but as Joseph is not mentioned, he was, it is 
presumed, not living. The Saviour had not to this 
time wrought any public miracles to confirm his 
divine mission, but it would be important that he 
should, to prove to his followers that he was really 
the Son of God. As the festival continued several days, 
the wine used on the occasion became exhausted, when 
there arose the question about supplying the large num- 
ber of guests present. This perplexity was made known 
to Mary, who appears to have been a confidential friend 
of the bride or the groom. She told Jesus of their 
dilemma and perhaps exhibited too great anxiety about 
it, but it appears from what followed that she had con- 
fidence that her Son was able to relieve the parties 
of all embarrassment. He attempted to quiet her 
fears and said the moment had not come for him to 
interfere and there was no need of haste. When he 
addressed his mother by the word woman he did not 
intend any disrespect, and it is evident she did not un- 
derstand it as such. She believed he could meet the 



106 the Roman's story. 

difficulty, therefore she told the servants to follow his 
directions. 

It was customary for the Jews to keep vessels or 
water-pots made of stone to hold the water used for 
the purpose of bathing and other necessary appliances. 
There were six of these stone jars containing two or three 
firkins apiece, or perhaps a little more than seven gal- 
lons. The Saviour told the servants employed at the 
feast to fill these vessels with water, which they did, 
even to the brim, so that no more could be poured in. 
As the water-jars were filled by the servants, it could 
not be said the disciples of Jesus had filled them with 
wine so as to make it appear a miracle had been wrought. 
After this was done Jesus told the servants to draw 
from the jars and carry the contents to the governor or 
the one who presided on the occasion, and who sat at 
the head of the table. No one at the feast, however, 
knew whence the wine was brought except the servants, 
therefore, when the governor tasted the wine and found 
it excellent, he addressed the bridegroom, saying that 
it was customary to use the best wine first, and after- 
wards that of a poorer quality, but on this occasion the 
best had been reserved for the last. The wine used in 
Palestine was the pure juice of the grape, not fermented 
as at the present day. It is probable that only the 
water which was drawn from the jars became changed 
to wine. Later, Jesus performed another miracle at 
Cana, the healing of the nobleman's son who was ill at 
Capernaum. 

It has been supposed that after Jesus left Nazareth, 
he removed with his mother, first to Cana and then to 
Capernaum. As this region of Galilee is connected 



THE MIRACLES OF CHRIST. 107 

with the life and labors of our Lord, a brief description 
of it may be interesting. Mt. Tabor, lying between 
Nazareth and Cana, rises from the Valley of Jezreel or 
the Great Plain, about nine miles west of the Jordan. 
The mountain is oblong in shape from north to south, 
and is of considerable height, with a plain on the sum- 
mit where there was once a city. The Plain of Esdrae- 
lon or Jezreel extends from twenty-three to twenty- 
eight miles from west to east, and is from nine to 
thirteen miles in width. The road from Nazareth lies 
between low hills, and after some distance it descends 
into the Plain. Mt. Tabor, about six miles from the 
early home of Jesus, stands almost isolated, and is 
somewhat rugged. The ascent is difficult and several 
circuits must be made to reach the summit. This 
mount is among the highest in Palestine and affords a 
magnificent prospect from the top. On the northwest 
the Mediterranean can be seen, while at the base are 
spread out the beautiful plains of Esdraelon and Galilee. 
Towards the south are the mountains of Gilboa, and 
on the east the Sea of Tiberias. A little to the north 
appears what has been called the Mount of Beatitudes, 
and beyond are the snow-crowned mountains of Anti- 
libanus, while on the southwest are Mt. Carmel and 
Samaria. The summit of Mt. Tabor was covered with 
small oaks, plants and flowers. This whole region, 
with its variegated scenery, was familiar to the Saviour, 
who travelled through it during his missionary tours, 
and doubtless he employed these scenes as figures of 
speech in his sermons. 

Jesus was accustomed to attend the festivals at Jeru- 
salem, as every Jewish male was required to do, and on 



108 THE BOMAN'S STORY. 

one occasion, when returning to Galilee, he went to 
Cana where he had performed his first miracle. A 
certain nobleman or officer at the court of Herod Anti- 
pas, who resided at Capernaum, had a son ill with a fever 
and lying at the point of death. The anxious father, 
having heard of the fame of Jesus, — for those who had 
attended the festivals at Jerusalem had spread the 
news throughout Galilee, — believed that this remarkable 
teacher could restore his dying child to health ; there- 
fore, he left his business and went to Cana, about a 
day's journey or from twenty to thirty miles from Caper- 
naum, to persuade the Saviour to come to his home and 
cure his son. To test his faith, Jesus replied " Except 
you see signs and wonders, you will not believe." The 
distressed father said in beseeching tones : " Sir, come 
down, ere my child dies." He evidently supposed the 
presence of Jesus was necessary for the performance of 
a miracle, but he was taught that the word of Jesus 
could heal him. The Saviour said, " Go, return to thy 
son, for he shall live." The nobleman believed His 
word, and on his journey home he was met by his ser- 
vants, who were eager to communicate the glad tidings 
of the recovery of the invalid. The father inquired 
when he began to amend and they replied, " yesterday, 
about the seventh hour (that is, about one o'clock p. M.) 
the fever left him." That was the time that Jesus as- 
sured him that his son would not die. As the result of 
this miracle, the nobleman, who may have been a 
Roman, and all his household believed in Jesus. 

Miracles at Capernaum. — The Saviour, having called 
Andrew, Peter and John to follow him, went with 
them to Capernaum and, on the following Sabbath, he 




CHRIST AND HIS MOTHER. 



THE MIRACLES OF CHRIST. 109 

entered the synagogue where he addressed the people, 
who were astonished at his preaching, so different from 
the teachings of the scribes. In the midst of his ser- 
mon, a great excitement occurred on account of the 
ravings of a madman who was possessed of an evil 
spirit that caused the maniac to exclaim, " Let us alone, 
Jesus of Nazareth, Thou art the Holy One of God, art 
Thou come to destroy us?" Jesus rebuked the evil 
spirit and commanded him to come out of the man, 
which he did after inflicting all the injury he could 
upon the wretched victim, leaving him in a state that 
seemed like death. Wicked spirits, it appears, believed 
that Jesus was the Son of God and had power over 
them. Those who witnessed the miracle were amazed, 
for the power of casting out devils they had not known 
before, especially of one's performing such a miracle in 
his own name.' The fame of Jesus consequently spread 
throughout all the region. 

After the services of the synagogue were closed, 
Jesus, with Andrew, Peter, James and John, entered 
the house of Peter, whose wife's mother was ill of a 
fever. When Jesus was informed of her illness he 
approached the bed of the invalid and took hold of her 
hand, when the fever immediately left her and she arose 
and prepared a meal for the company. In the evening, 
there were many brought to him that were possessed 
with evil spirits or otherwise afflicted, and he cured 
them. It was not lawful for the Jews to bring even 
the sick to be healed on the Sabbath until after sunset, 
but when that time arrived, they brought the invalids 
to be restored, thus fulfilling a prophecy of Isaiah, " He 
took our infirmities and bore our sicknesses." It is said 



110 the Roman's story. 

"all the city gathered at the door," that is, of Peter's 
house. 

The miracle of healing a leper occurred in Galilee, 
but it is not specified at what place, probably one not 
far from Capernaum. The leprosy was considered one 
of the most dreaded diseases mentioned in the Script- 
ures. It first appeared in spots of different colors on 
the skin, sometimes white, and sometimes black or red. 
These spots gradually spread over the whole body, and 
affected the bones and joints. The disease continuing, 
eventually caused death, though the sufferer might live 
twenty or even fifty years in dreadful misery. The 
hands, feet and joints lost their power until, finally, the 
body collapsed to a hideous form, or the members 
dropped off one by one. The disease is contagious and 
Hereditary. The law of Moses was very strict in regard 
to the spread of this fearful malady. The leprous per- 
son was separated from the congregation, and the priest 
alone watched the development of the disease and 
pronounced the cure of the patient, if that was ever 
attained. 

There came a leper to Jesus, while in Galilee, and 
kneeling before him besought his help, saying, " If thou 
wilt, thou canst make me clean." The tender heart of 
Jesus was moved with pity, and he immediately ex- 
tended his hand and touched him, which, according to 
the law, was forbidden, saying, " I will ; be thou clean." 
Immediately the leper was cleansed, when the Lord told 
him to go directly to the priest without stopping to tell 
any one by the way, and then make the customary offer- 
ing, which consisted of two birds, cedar wood, scarlet 
wood and hyssop, and after eight days, two male lambs, 



THE MIRACLES OF CHRIST. Ill 

one ewe lamb, fine flour and oil. These were offered to 
prove to the people that he had been cured. The man 
restored to health was joyful at his recovery, though he 
did not go directly to the priest, but delayed, that he 
might proclaim the miracle to the public, which drew 
such crowds to the town in which it was wrought that 
Jesus considered it best to withdraw to the desert, 
where large multitudes could listen to him without the 
danger of a mob. After laboring several days, the 
Saviour returned to Capernaum, when the news of his 
arrival spread rapidly, and soon a crowd gathered, so 
that no place was large enough to hold the people, and 
it was difficult to get standing room about the door. 
Whether it was in a dwelling-house or a synagogue is 
not intimated, but from what followed it was probably 
a dwelling-house. 

While Jesus was addressing the multitude four men 
appeared, bearing on a couch one afflicted with the 
palsy to be cured by him. When they saw it was 
impossible to approach the Saviour on account of the 
great number of people, they were troubled and in 
doubt what to do, whether to abandon the attempt and 
return with the paralytic without being cured, or resort 
to some other method to secure their object. At length 
one of the men solved the difficulty. 

The houses of Palestine were constructed with flat 
roofs, which could be used for various purposes, espe- 
cially in the cities where the buildings joined one 
another. They afforded a retreat for private conversa- 
tion, for devotion, for witnessing any public scene, and, 
in warm weather, for sleeping. The roofs were sur- 
rounded by a breastwork or wall to prevent any one from 



112 the Roman's story. 

falling ; it was this wall that was removed to lower the 
invalid into the open court which was in the centre, 
usually covered with a curtain or awning that could be 
removed at pleasure ; the roof was reached by stairs on 
the outside. The man afflicted with paralysis was taken 
to the roof and lowered on his bed to where Jesus was 
addressing the people in the court. 

When he saw what confidence they placed in him, he 
said to the invalid, " Son, thy sins be forgiven thee." 
The language of the Saviour suggests the idea that the 
man's disease may have been the result of some vice. 
A number of scribes were present who said to them- 
selves, " This man has uttered blasphemy. Who can 
forgive sins but God only?" Jesus, who could read 
their thoughts, saith, " Why do you reason thus in your 
hearts ? Is it not as easy to forgive sins as to give a 
paralytic the power to walk?" He then said to the 
man, " Arise, take up thy bed and go to thy house," a 
command he immediately obeyed to the astonishment of 
all, when they said, " We never saw anything like this 
before. 

Another miracle wrought at Capernaum was at the 
request of a Roman centurion stationed at that place. 
He was probably a pagan, yet he had confidence in the 
power of Jesus to perform miraculous cures. This 
Roman exhibited some noble traits of character ; for 
example, his care for his servant who was sick with the 
palsy, his faith in the Saviour's power and willingness 
to cure even a Roman's servant, and his humility in 
confessing that he was not worthy to entertain him 
under his roof, though Jesus was a Jew belonging to 
the nation subject to the Romans, the centurion's coun- 



THE MIRACLES OF CHRIST. 113 

try men. When the Saviour said, " I will come and heal 
him," the Roman replied, " Speak the word only and 
my servant will be healed, for as my soldiers obey me, 
so at thy word will diseases obey thee." 

When Jesus heard the declaration of the centurion, 
he said to the Jews near him, "I have not found so 
great faith in Israel." He then intimates that this 
Roman would not be a solitary example, but that many 
pagans from the East and the West would accept the 
gospel and be saved, while many of the Jews would be 
lost. Jesus at length told the centurion his request 
would be granted. When he arrived at his home, he 
learned that his servant was restored to health precisely 
at the time the Saviour declared the fact. 

This incident in the life of our Lord is given by 
another evangelist mainly as follows : After the Ser- 
mon on the Mount, Jesus returned to Capernaum, where 
he made his home for two years and a half of his public 
life. A centurion of the Roman army stationed in that 
region had a bond-servant or slave, dear to his master, 
sick with the palsy. The Roman law gave a master 
absolute control over his servant or slave, even the 
power of life and death. This officer was, however, a 
kind and humane master, therefore he sent to Jesus 
some of the elders of the Jews to beseech him to come 
and heal his servant. The messengers earnestly en- 
treated him, saying, that this centurion is worthy of 
favors from our nation, for he is very kind to us and has 
built us a synagogue. It is possible he may have be- 
come a Jewish proselyte. 

It is said that at the modern Tell Hum, on the site of 
ancient Capernaum, there are the remains of a large 



114 THE ROMAN'S STORY. 

synagogue, which was seventy-five feet in length, and 
fifty-seven in width, with walls ten feet thick; the 
interior was divided into five aisles by four rows of pil- 
lars. This may have been the one built by this Roman. 
Jesus told the messengers he would go with them and 
heal the servant, but when he had nearly reached the 
centurion's house, the latter sent other messengers, say- 
ing, " Lord, do not trouble thyself to come any farther, 
but speak the word and my servant will be healed, for 
I am not worthy to receive you at my house " ; and to 
illustrate his idea, he said, " though I am under superior 
officers, yet there are those whom I command by a word, 
and who obey my orders, though I am not present." 
As previously stated, the servant was healed. 



CHAPTER X. 

THE MIRACLES OF CHRIST — CONTINUED. 

The town of Nam was about twenty-five miles south- 
west of Capernaum, and seven miles north of Nazareth. 
Jesus left Capernaum the next day after healing the 
centurion's servant, and went to Nain, where he arrived 
the following day. As usual, he was accompanied by a 
large company, and when they came near the gate of the 
city they met a funeral procession attended by the cus- 
tomary exhibitions of mourning. A widow of the city 
had lost an only son who was being carried to his grave, 
followed by a large procession of the citizens. The oc- 
casion was a very sad one. A young man in the prime 
of life, upon whom the mother was dependent, had been 
taken, and she was left alone and unprotected. To pay 
due honors to the dead was regarded as a religious duty 
and on such occasions the mourners who followed the 
bier expresssed their grief, real or ostensible, in loud 
lamentations, while eulogists and musicians rehearsed 
the virtues of the departed, accompanied by solemn 
music. Coffins were not in use among the Jews, though 
they were employed by the Egyptians and Babylonians. 
The corpse, instead of being placed in a coffin, was 
wrapped in folds of linen and laid on a bier, carried by 



116 THE ROMAN'S STORY. 

four or six persons. While the mourners, on this occa- 
sion, were bewailing the deceased in the usual manner, 
Jesus approached and touched the bier, when the bearers 
stopped. He then said, " Young man, arise ! " and im- 
mediately he was restored to life and spoke, and, being 
unbound, was conducted to his mother. 

It was the custom in Oriental countries to express 
grief for the death of a person by noisy demonstrations, 
such as wailing and crying bitterly, tearing the hair, and 
sometimes by lacerating the flesh, but the Jews were 
forbidden by the law of Moses to tear their hair or cut 
their flesh, though they could express their grief by 
lamentations, by rending their outer garment, by casting 
dust into the air, and by abstaining frem washing or 
anointing themselves, or conversing with any one. 
There were persons of both sexes engaged to mourn for 
the dead, who accompanied these demonstrations with 
instrumental music, while the women of the family 
joined in such exhibitions in a prolonged and mournful 
cry ending -in sobs. These displays of grief usually 
continued eight days, and upon the death of a king or 
any other eminent person, they were generally pro- 
longed for a month. This ostentatious mourning was 
exhibited during the procession to the grave, while the 
lamentations of the friends or the hired mourners rent 
the air. 

Jesus had crossed the Sea of Galilee to the west side, 
on a certain occasion, and the people in great crowds 
gathered to hear him. Here he was invited to a feast 
given by Matthew, called also Levi, and among the 
guests were publicans, as the master of the feast had 
himself been a publican, or tax-gatherer, under the 



THE MIRACLES OF CHRIST. 117 

Romans, an office held in abhorrence by the Jews. When 
Jesns was conversing with the guests, a ruler of a syna- 
gogue, that is, one who had charge of it, whose name 
was Jairus, came, and kneeling before him as a subject 
paying homage to his sovereign, besought him to restore 
his daughter, who was very ill and "who, perhaps, is 
now dead," said he, " but come and lay thy hands upon 
her and she shall live." While Jairus was talking with 
Jesus, there came one of his servants, who said to him, 
" Thy daughter is dead, why should you trouble the 
Master any further?" The Saviour said to the father, 
" Be not anxious, only believe." When the ruler of the 
synagogue presented his petition, Jesus, with Peter, 
James and John, immediately left the feast and went 
with him, but while on the way an incident occurred of 
special interest. 

Before the servant of Jairus had arrived to inform 
him of his daughter's death, a certain woman who had 
been afflicted with a troublesome disease during twelve 
years, and had spent all her fortune to pay her physi- 
cians, but to no purpose, for she was daily growing 
worse, appeared on the scene. She had heard of the 
miracles Jesus had performed, and resolved to approach 
him, notwithstanding the crowd, with the hope that he 
would heal her malady. She believed that if she could 
only touch the hem of his garment she would be cured. 
The Jews were required by law to have their outside 
garment fringed to distinguish them from other nations. 
It was this fringe, or u hem" as it is called, that this 
woman wished to touch, therefore making her way 
through the crowd she came behind him, so as not to be 
observed, and touching the hem of his garment, she was 



118 the eoman's story. 

immediately restored to health. Jesus, knowing what 
had been done, turned about and said, " Who touched 
my garments ? " His disciples said, " The multitude 
press around you, is it then strange they should touch 
you ?'" When the woman perceived her act was known, 
she was afraid, and, trembling, cast herself at the feet of 
Jesus, and confessed the truth. He knew, of course, 
who touched his garment, and for what purpose, but he 
wished to lead her to make confession for the benefit of 
others. When she had done this, he said, " Daughter," 
using a term of gentle tenderness, " go in peace : thou 
art cured," — that is permanently. 

During this delay Jairus had been impatiently wait- 
ing for Jesus to proceed on his way, fearing it might be 
too late to save his child, when, to his dismay, a mes- 
senger arrived with the fearful tidings that his daughter, 
who was twelve years of age, was actually dead. When 
Jesus arrived at the house of the bereaved father he 
entered the room where the corpse lay, and said, 
" Talitha cumi," which means " Damsel, arise !'" This 
was in the Syro-Chaldean or Aramean dialect, the com- 
mon language used by the Jews at the time. The 
maiden directly arose and walked, when Jesus told the 
parents to give her something to eat, probably to con- 
firm the fact that she had been really restored to life. 
There were five witnesses to this miracle, namely, the 
parents of the damsel, and Peter, James and John. 

When Jesus arrived at the house of Jairus and wit- 
nessed the tumult usual on such occasions, he told the 
people to be quiet, for the damsel was not dead, but 
was asleep. He could not have meant she was not 
physically dead, but that her soul or spirit was still 





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THE MIRACLES OF CHRIST. 119 

alive. When he made this declaration a scornful laugh 
arose from the crowd, for they were sure she was dead. 
There may have been Sadducees present, who believed 
death ended all, and that there was no soul or spirit, 
consequently she could not be raised. When Christ 
spoke of death as a sleep he implied there is a resurrec- 
tion. 

Those who saw the miracle were much astonished, as 
they had never seen anything like it before, but the 
Saviour strictly charged them to tell no one about it. 
His reason for this is not given, but it may have been 
to avoid the appearance of ostentation and giving the 
multitude cause for saying that he performed miracles 
to gain popularity. Jairus, who was well known to the 
public, received the congratulations of his friends, and 
not even the Sadducees dared to deny the miracle. 

After Jesus left the house of Jairus he was followed 
by two blind men who heard the crowd say that he 
was passing by. They were, probably, accompanied by 
some one who had compassion on them in their sad 
misfortune. These blind men had heard of his wonder- 
ful miracles and believed he was the Son of God, and 
could restore their sight. Raising their voices above 
the noise of the multitude, they said, " Thou Son of 
David " : — a term applied to the Messiah — " have mercy 
on us." Jesus having entered the house, probably to 
avoid the tumult in the street, was followed by the 
blind men; when he inquired whether they believed 
he was able to restore their sight, they said " Yea, 
Lord." He then touched their eyes, saying, " Accord- 
ing to your faith, be it unto you," when their sight 
was immediately restored. Though the Saviour said 



120 THE KOMAN'S STORY. 

to them " Tell no man," yet as soon as they left the 
house they, being so overjoyed at the miracle, spread 
abroad his fame all through that region, and another 
unfortunate was brought to him to be cured. This 
was a man possessed with a devil and was dumb. 
Jesus commanded the evil spirit to leave his victim, 
when the dumb man recovered his speech. This 
miracle increased the astonishment of the people, who 
said, " Nothing like it was ever seen before in Israel." 

Decapolis was a region of ten cities, as the name 
implies, lying mostly on the east side of the Jordan in 
the province of Gaulonitis, which belonged to Herod 
Antipas. Though located in Palestine, it was largely 
inhabited by foreigners, and this may account for the 
herds of swine in that region, since the Jews were for- 
bidden by the law of Moses to raise these animals. 
Jesus visited this region, where he performed some of 
his miracles. 

When he heard of the execution of John the Bap- 
tist, he considered it prudent to leave the place where 
he was laboring, therefore he crossed the Sea of Gali- 
lee in a ship or boat, to the east side, and withdrew to 
a desert place, that is, a region with a scattered popu- 
lation and extensive fields of meadow land. It was, 
however, impossible to remain separated from the multi- 
tude, for as soon as the people learned about his move- 
ments, they followed him on foot. To accomplish 
their purpose, they went around the head of the lake or 
sea, consequently were obliged to travel some distance, 
but in their haste to depart, they neglected to supply 
themselves with food to satisfy their immediate wants. 

This throng comprised five thousand men, besides 



THE MIRACLES OF CHRIST. 121 

women and children, who probably increased the 
number to ten thousand or more. There were, in this 
vast company, different classes of people with dif- 
ferent views and motives ; some believing that Jesus 
was the Son of God, others scornfully spurned that 
idea ; a part were led by curiosity, others were expect- 
ing to gain some worldly advantage, for, if Jesus was 
really the Messiah, he would establish his royal power 
and then, perhaps, they might be honored by an ap- 
pointment to an office under his government. Another 
class comprised Romans who still adhered to the cus- 
toms and religion of their nation, yet were surprised 
at the remarkable events that had stirred all Galilee 
and the adjacent regions. The children were crying 
for food and the mothers were exhausted by carrying 
their infants in their arms during the long and tedious 
journey, while their cheeks were bathed in tears. 

A crowd of ten thousand persons afforded an exciting 
scene ; for there were the aged and the young, the feeble 
and the vigorous, children carried in the arms of their 
parents or led by the hand and invalids assisted by 
their friends with the hope of reaching the Great Phy- 
sician. The intense interest of the masses in the per- 
son and work of Christ was exhibited on this occasion, 
as on so many others. When they brought to him the 
sick, he healed them; those afflicted with the heavy 
burdens of life he comforted and never treated with 
contempt the poor, despised outcast, while his tender 
heart was so moved with pity, he said, " They were 
like sheep without a shepherd," meaning they had no 
one to care for or instruct them in the truth, since their 
teachers only led them astray. 



122 the soman's story. 

The Saviour instructed the people until near the close 
of day, when his disciples requested him to send them 
to the neighboring village to buy food for themselves. 
He said to them, "We must feed them. How many 
loaves have we on hand ? " They replied " only five, 
and two small fishes, but what are these for so great a 
multitude ? " Jesus then inquired of Philip where they 
could purchase the needed supply for the company, 
when he told his Master that it would require two hun- 
dred pence, a sum equal to about twenty-eight dollars, 
and this amount was more than the common purse con- 
tained. Some barley loaves, a cheap kind of bread used 
by the poor, were in the possession of a lad accustomed 
to attend to their supply of food when they were travel- 
ling about the country, and the fishes were, perhaps, 
those caught in the lake by the disciples, and had been 
cooked ready for use, but neither they nor the loaves 
could, naturally, satisfy the hunger of the multitude on 
this occasion. 

There was a large space of ground in the vicinity, 
covered with grass, and the Saviour gave directions to 
have the people seated. It required some time to do 
this, but they were quiet and did not crowd one another. 
The disciples acted as ushers and designated the places 
each group comprising, some fifty, and others one hun- 
dred persons, should occupy. The position at meals 
was that of reclining on the left side, and that may have 
been the attitude taken on this occasion, since the 
season was warm and vegetation fresh. There was 
some surprise at the movements going on, as it was not 
understood what the Saviour intended to do. 

After the company was quietly seated, Jesus took the 



THE MIRACLES OF CHRIST. 123 

bread, and raising his eyes to heaven asked a blessing. 
By this act he acknowledged the goodness of God in 
providing the food. He then broke the bread into 
separate pieces and passed them to the disciples for 
distribution. It was the custom of the Jews to invoke 
the blessing of God at their meals in the following 
words : " Blessed be thou, O Lord our God, the King of 
the earth and the vine," etc. 

The expression "breaking bread" as used in the 
Scriptures may need an explanation. Bread was of two 
kinds, leavened and unleavened. The loaves or cakes 
were round and nine or ten inches in diameter, the 
leavened were about one inch thick, while the un- 
leavened were much thinner, and could be broken 
instead of being cut. 

After the distribution of the bread, the fishes were 
given out, and when the people had eaten all they 
needed, there were left twelve baskets full, enough to 
supply the disciples for some time. These baskets, so 
called, were such receptacles as travellers used to carry 
their provisions, for as there were few public houses or 
hotels, it was necessary for one on a journey to carry his 
own supplies. The command of Jesus that the frag- 
ments be gathered that nothing be wasted teaches a 
practical lesson easily understood. 

The effect of the miracle was important, since many 
of those who witnessed it believed that Jesus was the 
Messiah, or the Prince they had been expecting, and 
they were ready to compel him to be proclaimed and 
crowned, therefore he resolved to leave the place as soon 
and as privately as possible. After dismissing the mul- 
titude he directed his disciples to embark and cross the 



124 the eoman's story. 

Sea of Galilee or Tiberias to the other side and wait for 
his coming, but he withdrew to a solitary mountain for 
private devotion. The Saviour loved to hold com- 
munion with his Heavenly Father, and in the midst of 
his urgent duties, his labors for others, and his remark- 
able popularity, he never omitted frequent and pro- 
longed seasons of prayer and meditation. 

When Jesus was alone on the mountain during the 
night there arose a storm, such as was common on the 
Sea of Galilee, and the disciples were tossed in their 
little boat and in danger of being wrecked, for the 
wind blew so furiously in the opposite direction they 
could make no headway. While in this perilous condi- 
tion their alarm was increased by seeing through the 
darkness the form of a man walking on the turbulent 
billows, and in their fear they exclaimed " It is a spirit." 
Jesus, who was the form they imagined a spirit, said to 
them, "Be of good courage, it is I." They at once 
recognized his voice, when Peter, the impulsive disciple, 
said, " If it be thou, bid me come to thee." To show 
him his rash presumption and his want of faith, the 
Master said, " Come " Peter immediately left the boat 
and attempted to walk on the water, but as the rolling 
waves tossed him about and he began to sink, he cried 
in a beseeching tone, " Lord, save me." Jesus imme- 
diately extended his hand and caught him, and at the 
same time administered a gentle rebuke, saying, " O 
thou of little faith, why didst thou doubt?" They 
were both taken into the boat or ship as it is called, and 
directly it came to land, although it was in the middle 
of the sea that the incident occurred. 

It is said that Jesus appeared in the fourth watch of 




CHRIST WITH LITTLE CHILDREN. 



/ 



THE MIRACLES OF CHRIST. 125 

the night. The Jews in earlier times divided the 
night into three divisions of four hours each, but 
in the days of our Saviour it was divided into four 
watches of three hours each, the change having been 
made by the Romans. The first watch was from 6 until 
9 ; the second, from 9 to 12 ; the third, from 12 to 3 ; the 
fourth, from 3 to 6. The first was called evening; 
the second, midnight ; the third, cock-crowing ; the 
fourth, morning. As Jesus appeared to the disciples 
in the fourth watch, it is evident he had spent most 
of the night in prayer on the mountain. 

The following is a picture of the scene as one has 
drawn it. " A dark night, roaring wind, tossing waves, 
a little boat some miles from the shore, the crew in 
momentary expectation of sinking to the bottom of the 
sea, a person walking upon the waves, a sudden calm, 
and instant approach to land." It is not surprising the 
ship's crew came to Jesus to pay him homage and said, 
" Of a truth thou art the Son of God." When they 
came to the region of Gennesareth west of the sea, and 
the people who had heard of his miracle in Decapolis 
and of his return to Galilee were aware of it, all the 
invalids were brought to Jesus that they might touch 
the border of his mantle and be restored to health. 

After the miracle of feeding the multitude and of 
walking on the sea, the scribes and Pharisees came to 
Jesus with complaints about his disciples, because they 
did not wash their hands before eating. He reproved 
them for such scrupulous exactions, at which they were 
offended and were determined to be avenged, therefore 
he went to the region of Tyre and Sidon on the coast of 
the Mediterranean, probably for concealment, and en- 



126 the Roman's story. 

tered the house of a friend ; he did not wish the people 
of that region to know it, but he could not remain con- 
cealed, since his fame had preceded him. 

The Jews regarded all nations except their own as 
Greeks or Gentiles. The Phoenicians were the descend- 
ants of the Canaanites, and their country was called 
Syro-Phoenicia. It was conquered by Alexander the 
Great, and in the time of Christ the cities of this region 
were considered Greek and the inhabitants were pagans. 
While the Saviour was there, a Syro-Phcenician woman, 
who had heard of the wonderful miracles he had per- 
formed, came to him for a favor. She had a daughter 
possessed with a devil, and in her maternal anguish, she 
said, " O Lord, thou Son of David," thus acknowledging 
his Messiahship, "my daughter is grieviously vexed 
with a devil." She intended to say more, but the 
Saviour apparently gave no attention to her and made 
no reply. It was not because he felt no pity for her, 
but he wished to test her faith. 

The disciples besought their Lord to send her away, 
for they considered it a public scandal to have anything 
to do with a heathen. Jesus at length said to her that 
he was sent to preach the gospel to the Jews only, but 
this reply did not silence her, and coming nearer she 
fell at his feet, saying, " Lord, help me." He replied, 
" It is not proper to take the children's bread and cast 
it to dogs." The Jews, to express their contempt for 
the Gentiles, called them dogs. The woman was not 
repelled by this remark, but said, " It is true, Lord, yet 
the dogs eat the crumbs which fall from their master's 
table." Jesus did not intend a sneer in his reply to the 
woman, but he meant, "Are you willing to receive a 



THE MIRACLES OF CHRIST. 127 

favor from a nation that designates your people dogs ? " 
" Yes, let me be considered a heathen dog, yet I entreat 
thee to grant this favor to one not worthy of it." " O 
woman, great is thy faith; thy request is granted," 
said Jesus, and the daughter was immediately restored 
to her right mind. When the mother returned to her 
home, she found her lying upon her bed perfectly sane. 
It was not because the Saviour had little sympathy 
for the calamities of other nations that he was appar- 
ently unmoved at first, but he wished to prove to others 
the faith this pagan had in him and, perhaps, teach the 
doctrine that the gospel was to be proclaimed to the 
Gentiles as well as the Jews. 



CHAPTER XL 

THE MIRACLES OF CHRIST — CONTINUED. 

Jesus returned to the Sea of Tiberias, after his mira- 
cle in Phoenicia, then ascended one of the mountains or 
hills in the vicinity and, wearied by his travels, sat 
down, when he was directly surrounded by a great mul- 
titude of people who had been waiting for him. If the 
Saviour needed rest he was not allowed to take it, for 
there were brought the lame, blind, maimed and others 
afflicted with diseases, and laid at his feet to be healed. 
These unfortunates had been gathered from different 
places, and some from great distances, and comprised all 
classes, but the larger number belonged to the poorer 
and lower ranks, including men, women and children. 
Jesus healed them all, one by one, and when the spec- 
tators saw these miracles, they praised the God of Israel, 
who had given such power to the Healer. 

The crowds were not inclined to disperse, though 
they had been three days without their regular meals. 
The tenderness of Jesus was again manifested for the 
physical comfort of the people, when he said to his 
disciples, " I will not send them away fasting, lest they 
faint before reaching their homes." The disciples, for- 
getting that five thousand men had been fed on a pre- 



THE MIRACLES OF CHRIST. 129 

vious occasion, said, " Where can we purchase, in the 
wilderness, food for so large a company?" Jesus 
inquired how many loaves they had, and they replied, 
" Seven, and a few little fishes." He said " Seat them 
on the ground," which they did as on a similar occasion 
when they were to be feci. The number this time was 
four thousand men, besides women and children, or 
perhaps six thousand persons or more in all. The food 
was distributed, and after the people had finished their 
meal, seven baskets of the fragments left were gathered. 
This miracle was performed on the east side of the Sea 
of Tiberias or Galilee, in or near the vicinity of the first 
one of feeding the multitude. After the people had 
been sent to their homes, the Saviour embarked with 
his disciples and came to Magdala on the western side. 
Both these miracles had been performed in Decapolis, 
east of the sea. 

When travelling from Galilee to Jerusalem to attend 
the annual festivals, Jesus passed through Samaria, and 
in his journey, on one occasion, as he entered a certain 
village, ten lepers standing afar off were waiting for 
his coming, with the hope of being cured of their fear- 
ful malady. They were not allowed to enter the village 
on account of the nature of their disease, therefore they 
exclaimed in a loud voice, " Jesus, Master, have mercy 
on us." He answered their appeal by saying, " Go 
show yourselves to the priest." They directly obeyed, 
and as they proceeded on their way they were suddenly 
cured. Among these lepers was a Samaritan, the others 
being Jews, who, when he learned that he was cured, 
returned to the Saviour and in a loud voice, so that all 
could hear, glorified God, and, falling upon his face, 



130 THE ROMAN'S STORY. 

gave thanks for his recovery. Jesus said, " Were there 
not ten who were cleansed, but where are the nine ? " 
Only this stranger or foreigner returned to give God 
the glory for being cured, while the Jews who ought 
to have expressed their gratitude were all silent. 

When Jesus was at Jerusalem on a certain occasion 
an incident occurred which excited the wonder of the 
multitude and the hatred of his enemies ; this was the 
restoration of sight to a man born blind, a cure that 
had not ever been known before, but since the Saviour's 
day it has been done by a surgical operation ; the first 
instance of the kind, it is said, was performed in the 
early part of the eighteenth century. The Saviour had 
just finished an address to his countrymen, in which 
he said they were not the true sons of Abraham, as they 
with their pride claimed to be, since it conferred upon 
them great honor and superior advantages. This decla- 
ration so aroused their anger that they attempted to kill 
him. The repairs on the Temple made by Herod were 
not then completed, and loose stones were lying about, 
which in their excitement the Jews seized with the 
intention of stoning him to death, but Jesus managed 
to pass through the turbulent crowd and escape the 
danger. As he was leaving the Temple he saw a 
blind man asking charity, an intimation that his parents 
were poor. 

The Jews believed that all personal calamities were 
the consequence of sins committed either by the suf- 
ferer or his ancestors. As this man was born blind, 
they were in doubt whether his blindness was caused 
by his own sin before his birth, since they believed such 
a thing possible, or whether it was through the sin of 



THE MIRACLES OF CHRIST. 131 

his parents. Jesus told his disciples when they asked 
the question, that the man's blindness was not caused 
by either, but was so ordered by Divine Providence to 
manifest the power of God in his restoration by a mira- 
cle. When he said that neither the man nor his parents 
had sinned, he meant that their transgressions had not 
caused his blindness. 

It was the Sabbath, yet the Saviour did not consider 
it a violation of the Fourth Commandment to cure this 
man on that day. He had placed his life in danger, 
but he did not hesitate to pause and restore this blind 
beggar even on the Sabbath. He said that he was 
doing the work his Father had assigned him and that 
he must labor while the day lasted, that is, his earthly 
life which was drawing to its close. He was in the 
moral world, what the sun is in the natural world ; 
that is, he was the Sun of Righteousness that came 
to illumine the spiritual life. Jesus then applied to 
the eyes of the blind man a clay made by mixing the 
soil with spittle. Like the prophets, Jesus sometimes 
used symbols in performing miracles, and it may have 
been in this instance he intended to signify that the 
power of healing came from himself. 

After annointing the blind man's eyes, he told him 
to go and wash in the Pool or Fountain of Siloam, 
situated at the foot of Mt. Zion near the King's Gar- 
den, which was surrounded by a wall, and supplied a 
large part of the water for the city. The blind man, 
led by some of his friends, immediately complied with 
his directions and his eyes were opened. This man was 
well known, as he had been accustomed to resort to 
public places for the purpose of soliciting charity, 



132 the Roman's story. 

therefore his neighbors were surprised and inquired, 
" Is not this the blind man who sat by the wayside 
begging ? " Some thought it was he, while others said, 
"He resembles him." As they were discussing the 
question he said, "I am he." "If you are the man, 
how did you recover your sight?" He then related 
the circumstances, when they inquired " Where is 
he ? " that is, the one who cured him ; " I know not," 
he replied. 

The man restored to sight was conducted to some of 
the members of the Sanhedrim, perhaps with the inten- 
tion of accusing Jesus of violating the Sabbath, when 
they inquired how he was restored to sight, and he re- 
peated the circumstances as related. There was a divi- 
sion among the members of the Great Council, some as- 
serting that Jesus could not be a good man, because he 
did not observe the Sabbath, while others said, " How 
could a sinner perform such miracles ? " They said to 
the man, "What is your opinion of him?" The reply 
was " He is a prophet." The Pharisees did not, or pre- 
tended they did not, believe he was born blind ; there- 
fore they sent for his parents and inquired whether he 
was their son and whether he was born blind, and if he 
was their son, how he was restored to sight. They 
•confessed he was their son and was born blind, but 
they could give no positive information in regard to 
the miracle, since they did not witness it ; they must 
ask him about it, as he was old enough to bear legal 
testimony. A person thirteen years old and upwards, 
among the Jews, could be a witness in courts of law. 
It is probable the parents did believe that Jelsus per- 
formed the miracle as represented, but they did not 



THE MIRACLES OF CHRIST. 133 

dare to acknowledge it, since the Pharisees had de- 
cided that if any one confessed he was the Christ, he 
should be put out of the synagogue that is, be ex- 
communicated. There were three different kinds of 
excommunication : First, For lighter offences, when 
the accused was suspended for thirty days and not al- 
lowed to enter a synagogue, or have any intercourse 
with others, not even the members of his own family. 
Second, The excommunication denominated the curse, 
uttered with imprecations in the presence of ten wit- 
nesses. It excluded the criminal from all intercourse 
with his countrymen, who were not allowed to sell him 
anything, not even the necessaries of life. Third, This 
degree was still more severe, when the offender was 
secluded absolutely from all other persons and left 
entirely to the justice of God. It is probable the sec- 
ond degree was the one administered to those who ac- 
knowledged Jesus the Son of God. 

The Pharisees again called the one restored to sight 
and said to him, " Give God the praise ; we know this 
man (meaning the Saviour) is a sinner." He replied 
that he would not attempt to decide the question, but 
" One thing I know," said he, " that I was once blind 
but now I see." With the intention of making him 
contradict himself, they inquired again how his eyes 
were opened. " I have told you already, why do you 
ask me ? Will you become his disciples ? " Their 
pride and indignation were aroused, and they reviled 
him and with a contemptuous sneer said, " Thou art his 
disciple but we are the disciples of Moses, and know 
that God spake by him, but as for this pretender, we 
know nothing of his origin and family. We do not 



134 the eoman's story. 

know whether he is mad or under the influence of the 
Evil One." " It is marvellous that you do not know 
whence he is, and yet he has opened my eyes. It is 
admitted that God does not answer sinners, and only 
those who worship him and do his will have the gift 
of working miracles. Now if Jesus had not been sent 
of God, he could not have performed such a deed." 

The exasperated Pharisees made answer, " Thou wast 
born in sin," that is, in a state of blindness, " and hast 
thou the presumption to teach us ? " Then they cast 
him out of the synagogue, that is, excommunicated him. 

When Jesus heard of it, he sought for the man and 
asked him whether he believed on the Son of God. 
u Who is he, Lord, that I may believe on him ? " " Thou 
hast seen him and he is now talking with thee." Pre- 
viously the man but imperfectly understood the true 
character of Jesus, though he believed he was able to 
restore his sight. As the Saviour explained the subject 
more fully, the man said, " Lord, I believe," and pros- 
trating himself at the feet of Jesus he worshipped him 
as the Messiah. Jesus closed the interview by saying 
that he came to declare the gospel of salvation, and his 
preaching would give sight to the spiritually blind who 
accepted it, while it would increase the blindness of 
those who excluded the light. 

There were three great annual festivals held at Jeru- 
salem, as previously stated, namely, the Passover, Pen- 
tecost and the Feast of Tabernacles, each to commemo- 
rate some important event in the history of the Jewish 
nation, and as all male Jews were required by law to 
attend these feasts, Jesus, of course, conformed to this 
practice. It was during one of these festivals that he 




LITTLE CHILDREN BROUGHT TO CHRIST. 



THE MIEACLES OF CHRIST. 135 

performed the miracle of curing the man who had suf- 
fered from some disease which rendered him unable to 
walk for thirty-eight years. At the time of Christ there 
was a pool or fountain called Bethesda, meaning 
" house of mercy," which was supposed to possess medi- 
cinal properties. It was near the Sheep-gate, the one 
through which the animals were driven intended for 
sacrifice. This pool had five porches or covered apart- 
ments for invalids who came to the waters to be cured. 
There were usually great numbers waiting for an oppor- 
tunity to descend first into the fountain, which descent 
was by steps. There were paralytics and others afflicted 
with various diseases, waiting for the " moving of the 
waters," or its agitation, which occurred at intervals. It 
was then the fountain contained an unusual amount of 
water impregnated with strong medicinal properties. 
A tradition existed that an angel agitated the water at 
certain seasons, and after this whoever first descended 
into the pool was cured. The Jews believed in the 
ministry of angels in human affairs, and it is written in 
the Scriptures, "Are they not ministering spirits sent 
forth to minister to those who shall be heirs of salva- 
tion?" 

The invalids at the fountain were not, probably, 
healed instantly but gradually. The first one stepping 
in after the agitation of the water received the benefit, 
while the others were compelled to wait until a similar 
event occurred again. There was nothing miraculous 
about the healing properties of this pool, for there are 
medicinal springs at the present day which cure diseases 
supposed incurable by the usual methods. When at 
Jerusalem the Saviour passing near this pool saw a 



136 the eoman's story. 

man lying in one of the porches, or apartments, waiting 
for an opportunity to descend into the water; he 
understood his case and said, "Wilt thou be made 
whole?" The invalid did not know who addressed 
him, but he replied, " Sir, there is no one to assist me, 
and when I am trying to descend, another less helpless 
steps down before me." Jesus said, " Rise, take up thy 
bed and walk," thus proving that he was cured. What 
was called his bed was a light mattress and could be 
easily carried. This was on the Sabbath, and the Jews 
were forbidden by their law to carry burdens on that 
day, therefore they told the man he was violating the 
law. He replied, " The one who healed me said, 4 take 
up thy bed.' " He had not inquired the name of his 
Physician who, afterwards rinding his patient in the 
Temple, said to him, " Behold, thou art made whole ; 
sin no more, lest a worse thing come upon thee." This 
injunction seems to imply that the invalid's disease was 
the result of some evil course, perhaps in his youth. 
The man cured told the scribes and Pharisees that it 
was Jesus who had cured him, when they laid plans to 
kill the Saviour because he had performed the miracle 
on the Sabbath. Jesus vindicated his conduct by saying, 
" My Father works on this day, therefore I also work,'' 
that is, in doing good to others. This made his enemies 
still more angry because he had not only violated the 
Sabbath in their estimation, but had also called God 
his Father, thus making himself equal with God. 
Jesus continued his remarks, confirming the truth of his 
claim. 

At one time when Jesus was at Capernaum, there 
were brought to him so many persons to be cured that 



THE MIRACLES OF CHRIST. 137 

he became weary, and proposed to his disciples that 
they should cross the sea, for the purpose, undoubtedly, 
of being more retired, but previous to their going on 
board the boat, a certain scribe came and said he would 
follow him. The Saviour told him of his poverty, and 
illustrated it by saying, " The foxes have holes, and the 
birds of the air have nests, but the Son of Man hath not 
where to lay his head." It is possible this scribe was 
influenced by worldly motives and expected some 
temporal advantages by following him. Another of his 
hearers said he would follow him after he had per- 
formed the funeral rites for his deceased father, but the 
Saviour may have known that if he returned to his 
home he would not come back, hence he said, " Let 
others perform these duties, and do you leave your 
home and follow me now." These incidents teach the 
lesson that the first and most important duty is to fol- 
low Christ, that is, become one of his disciples, even if 
in so doing great sacrifices must be made, for as the 
Saviour declared, whoever was not willing to forsake all 
his friends, his home, his possessions, if necessary, could 
not be his disciple, and further, he must resign his own 
life if the sacrifice was demanded. 



CHAPTER XII. 

THE MIRACLES OF CHRIST — CONCLUDED. 

It was night, and Jesus, wearied after the labors of 
the day, said, " Let us pass over to the other side of the 
lake," perhaps with the desire of obtaining rest. He 
had been instructing from the boat the crowd who 
stood on the shore, and the multitude had been sent 
to their homes, when he and his disciples sailed away ; 
but some of the people, determined to follow them, 
embarked in other boats for this purpose. The Sav- 
iour retired to the stern of the ship or boat and re- 
clining on a pillow fell asleep. The Sea of Tiberias 
was subject to storms, and at this time there arose a 
great tempest with violent wind, so that the billows 
dashed against the little bark and the crew and pas- 
sengers were in danger of being wrecked or drowned. 
The disciples, as well as others on board, were greatly 
alarmed, and going to their Master awoke him, saying, 
" Lord, save us or we shall all perish." He mildly re- 
buked them and asked, " Why are you afraid, O you 
of little faith? You should have felt safe for the Son 
of God is on board." Then he arose and commanded 
the winds and the waves to be quiet, when immediately 
there was a perfect calm. The scene just before was 



THE MIEACLES OF CHRIST. 139 

fearful : the darkness, the dashing waves, the roaring 
winds, the tossing ship, the terror of the sailors and 
passengers, all combined to render the situation ap- 
palling. No wonder the people were greatly sur- 
prised and said, " What manner of man is he whom 
even the wind and sea obey?" The disciples, of 
course, who had witnessed so many of his miracles 
and believed he was the Son of God, were not aston- 
ished, but the event must have impressed them with 
reverence and admiration for their Divine Master. 

After crossing the sea, they came into the country of 
the Gergesenes or Gadarenes. Gadara was a city east 
of the Sea of Tiberias or Galilee, about eight miles 
from the shore. Gergasa was not far from Gadara, 
and both places were in a region containing tombs, 
hewn in the rocks, though in the time of Christ they 
were not used for that purpose, but had become the re- 
sort of people afflicted with various maladies and were 
considered the outcasts of society. The tombs or sep- 
ulchres of the Jews were generally in groves or moun- 
tainous, uninhabited regions, sometimes far below the 
surface and reached by a flight of steps. They often 
became the resort of the insane and bands of robbers. 

After Jesus came into this region, inhabited by a 
mixed population of Jews and Gentiles, there came 
from one of these tombs or caverns two men so fierce 
and dangerous that no one ever ventured to pass that 
way unless properly guarded ; they were naked and 
under the influence of evil spirits. One of these lu- 
natics had been a citizen of Gadara and a person of 
some distinction and wealth, therefore those who had 
known him felt sympathy for him and his friends, 



140 



though they did not dare to approach him. He was so 
dangerous, it was necessary for the safety of himself 
and others to bind him with chains, but in his rav- 
ings he always succeeded in breaking them. Finally, 
he escaped to the wilderness or sparsely inhabited re- 
gion, where he kept up his cries and wounded himself 
with stones. When these maniacs saw Jesus, they fell 
to the ground and cried in a loud voice, " What hast 
thou to do with us, Jesus, thou Son of the Most 
High ? Art thou come to punish us before the time ? 
We beseech thee to torment us not." 

The Saviour commanded the evil spirits to leave the 
men, but they asked him not to send them to the place 
of final punishment, but to allow them to enter a dis- 
tant herd of swine feeding. Jesus asked one of the 
maniacs his name, and he replied "Legion," implying 
there were a large number of demons tormenting him. 
Jesus gave the evil spirits permission to enter the 
swine, when the whole herd, numbering two thou- 
sand, ran violently down the steep bank of the sea 
and were drowned. When the men attending the 
swine saw what was done, they were alarmed and 
fled to the city with the astonishing news. The citi- 
zens, offended on account of the losses they had sus- 
tained, came to Jesus, perhaps with the intention of 
arresting him for causing the destruction of their prop- 
erty, but when they saw him they were so awed by his 
presence, they did not lay violent hands upon him, but 
they entreated him to leave their country. Keeping 
swine was illegal for the Jews, and the Gentiles 
were aware of the fact, therefore the owners had no 
just cause for complaint. The evil spirits cast out 



THE MIRACLES OF CHRIST. 141 

had their revenge in causing the loss of property, be- 
sides attempting to counteract the influence, of Christ's 
miracle. 

When the people of the city saw the most dangerous 
of the maniacs sitting at the feet of Jesus, clothed and 
in his right mind, they were astonished and impressed 
with awe. The man restored besought Jesus to allow 
him to remain in his company, but the Saviour told him 
to return to his own home and show what had been 
done for him. He went as requested and proclaimed 
to the whole city the miracle which had been per- 
formed. Jesus directly left Gadara, recrossed the 
lake and came to Capernaum, his resident city. The 
people meanwhile had been anxiously waiting his re- 
turn, and when he appeared they welcomed him with 
joyful demonstrations. 

While Jesus was teaching in a synagogue of Galilee 
on a certain occasion, he noticed a woman in the audi- 
ence who had been afflicted with a disease for eighteen 
years, which rendered her unable to stand or walk up- 
right. She was an object of pity and perhaps aver- 
sion to some, yet she was a constant attendant upon 
the public services of religion. The Saviour came to 
her and tenderly laid his hands upon her, saying, 
"Woman, thou art free from thine infirmity," when, 
to her amazement, she was directly restored, and 
standing erect, she praised God for her recovery. 
This was witnessed by all in the synagogue, but the 
ruler was offended because Jesus had performed the 
miracle on the Sabbath. He said to the people, there 
are six days when it is lawful to work, that is, to 
come for healing, but it ought not to be on the Sab- 



142 THE ROMAN'S STORY. 

bath. Jesus accused him justly of hypocrisy, for, said 
he, " every one leads his animals to water on the Sab- 
bath ; ought not then this woman, a daughter of Abra- 
ham, therefore a Jewess, be set free on the Sabbath ? " 
This reply silenced the ruler and his associates, being 
condemned by their consciences, but the rest of the 
audience were greatly amused at their discomfiture. 

Jesus had been on the Mount of Transfiguration, 
where a scene of ineffable glory was witnessed by 
Peter, James and John. The Saviour chose these 
disciples to accompany him to a high mountain, sup- 
posed to have been Mt. Tabor in Galilee, to witness 
his Transfiguration. It was a place Jesus had often 
visited for the purpose of secret prayer and communion 
with his Father. The scene, as described by the evan- 
gelists, was wonderful, when the countenance of our 
Lord " shone as the sun, and his garments became 
white as the light, or as snow." Two persons long 
since dead, appeared talking with him, that is, Moses, 
the great Law-giver and Leader of the Israelites, and 
Elijah the prophet, who had been translated to heaven 
without suffering death. 

It is probable the Transfiguration occurred during the 
night, for the witnesses of this remarkable scene fell 
asleep, and when they awoke, they were so entranced 
by the heavenly vision that Peter desired to remain, 
and proposed to erect three tents, one for his Master, 
one for Moses, and one for Elias or Elijah. While he 
was speaking a cloud enveloped them, and a voice was 
heard saying, " This is my beloved Son, in whom I am 
well pleased; hear Him." The disciples were so as- 
tonished at the wonderful scene that they fell to the 



THE MIRACLES OF CHRIST. 143 

ground on their faces, being greatly alarmed, but Jesus 
came and touched them, saying, " Arise, and do not 
fear," and when they arose the vision had disappeared 
and they saw no one except their Lord who charged 
them to repeat the event to no one, until the Son of 
Man had risen from the grave. The effect of this 
miraculous incident was to confirm the faith of Peter, 
James and John, in Jesus as the Messiah. 

The multitude had been waiting for the appearance 
of the Saviour, not knowing where he was nor the 
cause of his absence. In the crowd were some of his 
disciples, and the scribes were making inquiries about 
their Master, his birth, family, manner of life, and doc- 
trines, not in a spirit of candor, but with the artful 
design of proving that he was not the Son of God, that 
is, the expected Messiah. When the people saw Jesus 
coming, they left the scribes and hastened to meet and 
welcome him, and one came and kneeling before him as 
an act of homage, said, " Lord have mercy on my son, 
for he is a lunatic, and I brought him to thy disciples 
but they could not cure him." This son was an only 
child and very dear to his father, whose tender affection 
led him to weep on account of his affliction. When 
under the influence of evil spirits, he was dumb and 
thrown into convulsions, foamed at the mouth, gnashed 
his teeth, sometimes falling into the fire, and but for 
constant care and watchfulness would have been killed. 
This fearful condition came upon him in his childhood. 
The father said, "If thou canst do anything for him, 
have compassion on us and help us." There seemed to 
be some doubt in his mind about the Saviour's power to 
cure his son, perhaps because his disciples had failed to 



144 the Roman's story. 

restore him. Jesus said, "If thou canst believe; all 
things are possible to those who believe." The distressed 
father said Avith tears, " Lord, I believe ; help my un- 
belief." 

The people came running to see what was going on, 
when Jesus rebuked the evil spirit and commanded him 
to leave his victim, saying, " Thou dumb and deaf spirit, 
I charge thee to leave him and return no more." Before 
obeying the command, the fiend inflicted further injuries 
upon his victim so that he appeared to be dead, and 
some of the witnesses said he was dead, but Jesus took 
him by the hand and he arose from the ground to which 
he had been thrown. After the Saviour entered a house, 
his disciples came to him privately, and inquired why 
they were not able to cast out the evil spirit. His 
reply was in substance, because they had not faith. 

About two miles northeast of Jerusalem, on the 
declivity of the Mount of Olives, was a village called 
Bethany, the home of a pious family comprising a 
brother named Lazarus and two sisters, Martha and 
Mary. When in Judea, the Saviour made his home 
with this family, whose members were among his most 
intimate friends, and whom he regarded with peculiar 
affection. They were devotedly attached to Jesus, and 
considered it a great honor to entertain him as their 
guest. 

When he was at Betharbara beyond the Jordan, 
a day's journey, or thirty miles from Bethany, Lazarus 
was taken ill, and his disease assumed alarming symp- 
toms, therefore the sisters sent a message to the Saviour 
expressed in these words, " Lord, he whom thou lovest 
is sick." They probably thought their Master would 



THE MIRACLES OF CHRIST. 145 

immediately come to aid and comfort them by restoring 
the invalid. When Jesus received the news he said to 
his disciples, " This sickness is not unto death," by which 
he evidently meant a permanent death, but it was to 
prove the power of the Son of God. Though the 
Saviour had a strong attachment for the family at 
Bethany, yet he remained two days at Betharbara, after 
the messenger arrived, instead of going at once to the 
anxious sisters. It is probable that Lazarus died soon 
after the courier left. It required one day to go to 
Betharbara, and one day to return, and Jesus waited 
two days before he left for Bethany, therefore when he 
arrived Lazarus had been dead four days. 

When he was ready to go the Saviour said to his 
disciples, " Let us go into Judea again." They replied, 
" Master, the Jews lately " — about four months before 
— " attempted to stone thee, and will you venture to 
go there again ? " The Lord taught them by his reply, 
that his Father would defend him until the appointed 
time of his death, therefore he would safely go among 
his foes trusting in Him. At length he said to his dis- 
ciples that " Our friend Lazarus sleepeth, but I will go 
and awake him." Not understanding his meaning, they 
replied, " If he sleeps, he will recover." Sleep was re- 
garded a favorable symptom in sickness. Then Jesus 
told them plainly, without metaphor, " Lazarus is dead, 
and I am glad for your sakes, I was not there ; never- 
theless we will go to him." Thomas said, " We will go 
and die with him," meaning the Lord, probably, since 
his life was threatened. 

Many of the friends of Martha and Mary came to 
comfort them in their deep affliction. Their parents, 



146 THE ROMAN'S STORY. 

it is evident, had been taken from them, perhaps when 
they were children, therefore they regarded their brother 
as a father to them, and depended upon him for protec- 
tion and support. When Martha heard that Jesus was 
coming, without telling her sister, she went to meet him 
and said to him, " Lord, if thou hadst been here, my 
brother would not have died, but even now, whatever 
thou wilt ask of God, he will grant it." Jesus replied, 
" Thy brother shall rise again." She understood him as 
referring to the general resurrection. After further 
conversation, Martha returned and privately said to 
Mary, " The Master is come and calleth for thee," 
when she hastily left her friends and went to meet 
him ; they supposed she had gone to the grave of 
her brother to weep. As Mary approached the Sav- 
iour, she prostrated herself at his feet and repeated 
the words of her sister, that is, " If thou hadst been 
here my brother had not died." When Jesus saw the 
sisters and their friends weeping, he was greatly agi- 
tated and said, " Where have ye laid him ? " They said, 
" Lord, come and see." When he arrived at the tomb, 
he was so much affected that he could no longer re- 
strain his tears. The evangelist expresses the emo- 
tions of our Lord in the concise language, " Jesus 
wept." Those present said, " Behold, how he loved 
him ! Could not he who opened the eyes of the 
blind have saved him from death ? " 

When Jesus came to the grave, which was a cave 
with a stone placed at the entrance, he commanded it 
to be removed. This was the fourth day after the 
death of Lazarus, therefore Martha said, " By this 
time putrefaction must have begun." It is probable 



THE MIRACLES OF CHUIST. 147 

she did not expect he would be raised from the grave, 
but that Jesus paid this visit to his tomb from sympa- 
thy and to see where his friend was laid. He then re- 
minded Martha of what he had said about his resurrec- 
tion. After the stone had been removed, Jesus offered 
a prayer and then in a loud voice exclaimed, " Lazarus, 
come forth ! " and immediately he arose and came out 
of the tomb enveloped in his grave clothes. The Saviour 
said, " release him so that he can walk." 

Many of the Jews who witnessed this wonderful 
miracle believed in Jesus, but there were others who 
went to the Pharisees and related the event they had 
observed, for the purpose of arousing opposition to 
him. The chief priests and Pharisees called a coun- 
cil to consider what course to pursue, " for," said 
they, " if this man is allowed to go on as he has 
done, the consequence will be a war, and the Romans 
will come and overthrow our nation." They plotted 
among themselves how they might put him to death, 
and even later they considered the question of mur- 
dering Lazarus, because he was a living witness of 
the miracle ; Jesus, therefore, considered it prudent 
not to appear publicly in Judea, on account of the 
enmity of the Jews, and retired to a city or town 
called Ephraim, about five miles north of Jericho, 
which was a city nineteen or twenty miles northeast 
of Jerusalem, and six miles west of the Jordan. It was 
called the " city of palm-trees," on account of the large 
number of this species of trees growing there. A small 
stream flowed through the valley of Jericho, whose salt 
and bitter waters were sweetened by the prophet Elisha. 

This was the first city of Canaan taken by Joshua 



148 the eoman's story. 

after crossing the Jordan, when he pronounced a curse 
upon the one who should rebuild it, but a little more 
than five centuries after Hiel undertook to restore it, 
and when laying the foundation, Abiram, his eldest son, 
died, and after he had nearly completed it, his youngest 
son, Segub, died. These calamities were considered 
judgments as a punishment for Hiel's audacity. There 
was, however, a city of Jericho built on or near the 
site of the ancient town, mentioned in the time of the 
Judges, and during the reign of David it was a place 
of some importance. In the time of Christ Jericho 
was the second city in Judea and contained a school of 
the prophets. It was here that Herod the Great died. 

The mountains in the vicinity were some of the 
highest in Judea, while the road from this city to 
Jerusalem was infested by highway men, thus mak- 
ing it dangerous to travellers. Sometimes the road 
led by steep precipices where the first misstep might 
prove fatal, while in other places it wound through 
passes overshadowed by projecting rocks. Such a road 
was favorable for robbers to attack an unarmed man 
travelling alone, as was the case mentioned in the ac- 
count of the Good Samaritan. 

Jesus had been teaching in Galilee and on his way to 
Judea he came to Jericho attended by his disciples and 
a great multitude, as was usual in his journeys. After 
leaving the city he passed two blind men sitting by the 
wayside to solicit arms. They were poor and helpless 
and had no other means of obtaining the necessaries of 
life. One of these men was called Bartimeus, that is, 
the son of Timeus, as the name signified, and was 
well known to the public. When the blind beggars 



THE MIRACLES OE CHRIST. 149 

heard the tumult caused by the crowd, they inquired 
the cause, and were told that Jesus of Nazareth was 
passing by. They had heard of him and the wonder- 
ful miracles he had performed, and believed he was the 
Son of God, who could restore their sight. They 
raised their voices above the noise of the crowd, say- 
ing, " Jesus, thou Son of David," that is, the Christ, 
" have mercy on us." The people standing near re- 
proved them and told them to be quiet, but giving no 
heed to the rebuke, they became more importunate and 
would not keep silence. 

Jesus stopped and commanded them to be conducted 
to him, when some compassionate friend said to Bartim- 
eus, " Be comforted, for he called for thee," when they 
both arose and casting aside their loose outer garments, 
so as not to be impeded in their haste, they were led by 
some one in the crowd to Jesus, who inquired what 
they desired him to do for them. " Lord, that our eyes 
may be opened." He then touched their eyes and im- 
mediately their sight was restored, and they followed 
the Saviour. 

Another incident, though not miraculous, occurred 
during the Lord's visit to Jericho. One of the citi- 
zens named Zaccheus, a publican, having heard of his 
wonderful deeds, which were known throughout the 
country, had an earnest desire to see him, but the crowd 
was so great that he, being low in stature, could not 
get a sight of Jesus ; but he did not, however, abandon 
the attempt, and thought of a plan that proved success- 
ful. Though a wealthy man and an officer under the 
Roman Government, he ran ahead of the multitude and 
climbed into a sycamore-tree growing by the wayside, 



150 the Roman's story. 

that he might get a sight of the One who was so pop- 
ular. 

When the Saviour came to the tree, he looked up and 
said, " Zaccheus, make haste and come down from the 
tree, for to-day I must abide at thy house." This was 
an honor the publican was not expecting, for he had 
only sought to see him, and now he was to entertain 
him as a guest. This, of course, was displeasing to 
some, because Jesus was to dine with a publican, a 
class considered by the Jews as sinners. When they 
had reached his home, Zaccheus said, " Lord, I will 
give half of my goods to the poor, and if I have taken 
anything unjustly from others, I will restore to such 
fourfold." The Saviour declared that salvation had 
been bestowed upon the publican and his family, and 
that he was a worthy descendant of Abraham. 

Bethsaida was a city on the Sea of Tiberias or Galilee, 
and on account of its proximity to the lake or sea it 
became the home of fishermen, as of Philip, Andrew 
and Peter. After the miracle of feeding the four thou- 
sand Jesus embarked on board a ship or boat, and cross- 
ing the sea to the west side, he went to Dalmanutha 
and Magdala, places near each other, thence to Beth- 
saida, a short distance north of the latter. As soon as 
he arrived there a blind man was conducted to him by 
his friends, who besought the Saviour to restore his 
sight. Jesus took his hand and led him out of the 
town, perhaps to avoid the crowd — for the Pharisees 
were plotting to take his life on the charge of sedition 
— and prevent a dangerous mob. Our Lord never at- 
tempted to arouse public excitement to gain popularity, 
but, on the contrary, many times he tried to avoid noto- 




STILLING THE TEMPEST. 



THE MIRACLES OF CHRIST. 151 

riety. For some unexplained reason, Jesus in this 
instance did not perform the miracle by a word or a 
touch, but chose a more gradual process. He moistened 
the eyes of the blind man and then placing his hands 
upon them inquired, whether he saw anything. The 
man replied, " I see men walking, but so indistinctly 
they might be taken for trees." The Saviour placed 
his hands again upon his eyes and told him to look up, 
when his sight was fully restored and he saw objects 
clearly. Jesus told him to return to his home without 
going into town to relate the miracle to any one, lest 
it should arouse the enmity of the Pharisees, and thus 
increase the danger to himself, as they were planning 
to take his life. 

When Jesus was arrested in the Garden of Geth- 
semane, Peter very hastily drew his sword and cut off 
the ear of Malchus, servant of the High Priest, who 
was with the crowd. The Saviour told the apostle to 
put his weapon into its sheath, for he did not wish his 
disciples to use any violence in his defence. He then 
performed the miracle of healing or restoring the ear 
of Malchus. The disciples of Jesus were not usually 
armed, but on this occasion they had two swords among 
them, for when travelling they were sometimes obliged 
to defend themselves against robbers, who were encoun- 
tered in some regions. When attending the festivals 
at Jerusalem, people were accustomed to carry weapons 
concealed under their robes. Peter had done a rash act, 
since he alone attacked a whole band of officers, and 
Jesus told him his imprudence might cause his own de- 
struction, besides, his deed implied a distrust of Divine 
protection. If necessary, God could afford more efn- 



152 

cient aid than he could, for, said Jesus, " My Father 
could give me more than twelve legions of angels for 
my defence," that is, more than seventy-two thousand. 
But it was necessary that the Saviour should die, since 
it was the Divine plan for the redemption of the world. 
The miracles above mentioned are those recorded by 
the evangelists as wrought by the Saviour during his 
life, though it is implied that he performed many others 
of which no account is given ; but after his resurrection 
the miraculous draught of fishes occurred at the Sea 
of Galilee, of which a particular account is given in 
another chapter. 



CHAPTER XIII. 

THE PARABLES OF CHRIST. 

The word parable, derived from the Greek lan- 
guage, signifies "to compare together." It is a sim- 
ilitude taken from a natural object or event to illus- 
trate a moral or spiritual subject. It is not essential 
that the figure should be literally true and that was 
understood, so there was no dishonesty or deception. 
The design of speaking in parables was to convey 
truth in a more interesting and impressive manner, in 
order to arrest the attention of the common people, or 
present an offensive subject or a pointed rebuke ; for in- 
stance, the parable of Nathan to David, and some of the 
Lord's parables to the Jews. Both the prophets and 
heathen writers in the early ages employed this mode 
of illustration, and in the time of Christ it was in com- 
mon use. 

The parables of Jesus, it has been said, " are distin- 
guished for clearness, purity, simplicity and power, cal- 
culated to awaken the attention of his hearers and im- 
press the truth upon their minds and hearts." They 
were impressive object-lessons and largely based upon 
the common affairs of life, therefore understood by all 



154 



the soman's story. 



classes. They were related in a simple and clear style, 
so that every one could understand them. 

The largest number of Christ's parables were uttered 
in Galilee, where he performed more miracles and de- 
livered more discourses than in Judea. The evangel- 
ists vary in the number of parables recorded, Matthew 
and Luke giving the most. The following is a list with 
the names of the places where they were uttered : 



1. The Sower. Capernaum. 

2. The Mustard-seed. Capernaum. 

3. About Leaven. Capernaum. 

4. The Found Treasure. Capernaum. 

5. The Costly Pearl. Capernaum. 

6. The Net. Capernaum. 

7. The Two Debtors. Capernaum. 

8. The Unmerciful Servant. Capernaum. 

9. The Good Samaritan. Near Jericho. 

10. The Rich Fool. Galilee. 

11. Servants Waiting. Galilee. 

12. The Barren Fig-tree. Galilee. 

13. The Lost Sheep. Galilee. 

14. Lost Piece of Money. Galilee. 

15. The Prodigal Son. Galilee. 

16. The Dishonest Steward. Galilee. 

17. Rich Man and Lazarus. Galilee. 

18. The Unjust Judge. Perea. 

19. The Pharisee and Publican. Perea. 

20. Laborers in a Vineyard. Perea. 

21. The Pounds. Near Jericho. 

22. The Two Sons. Jerusalem. 

23. The Vineyard. Jerusalem. 

24. The Marriage Feast. Jerusalem. 

25. The Ten Virgins. Jerusalem. 

26. The Talents. Jerusalem. 

27. The Sheep and Goats. Jerusalem. 



Recorded by Matthew. 

Mark. 

" " Matthew. 

" " Matthew. 

" " Matthew. 

" Matthew. 

Luke. 
" " Matthew. 

Luke. 

Luke. 

Luke. 

Luke. 

Luke. 

Luke. 

Luke. 

Luke. 

Luke. 
" " Luke. 

Luke. 
" " Matthew. 

Luke. 
" " Matthew. 
" " Matthew. 
" Matthew. 
" " Matthew. 
" " Matthew. 
" " Matthew. 



Jesus had been performing miracles and preaching to 
the people in the vicinity of the Sea of Tiberias, when, 



THE PARABLES OP CHRIST. 155 

weary and sad, on account of the obduracy and enmity 
of the Pharisees who were plotting against his life, he 
left the house and rested on the bank of the lake. He 
could not, however, long remain alone, and soon there 
gathered so great a company of people, that many of 
them could not get near enough to hear him, therefore 
he entered a boat and sat down, intimating he was 
about to address them. The boat was rowed a short 
distance from the shore, so he could be heard by all 
his large audience, standing or sitting on the bank ; it 
was on this occasion that the Saviour gave his parable 
of the sower, a lesson all could understand, for the Jews 
were an agricultural nation and familiar with the pro- 
cess of tillage ; Jesus himself was a close observer of 
Nature in all her varied aspects, hence many of his 
metaphors were taken from the visible works of crea- 
tion. It was possible there were laborers in the vicinity 
at the time, sowing seed for the wheat harvest. There 
were, doubtless, rocks and weeds in some parts of the 
field, and as the farmer scattered the seed right and 
left, some fell upon the beaten paths and became food 
for the fowls, especially ducks, abundant in that region. 
Some of the seed was cast upon rocky soil, and though 
it sprang up, the roots could not strike deep enough to 
reach the moisture necessary for their growth, conse- 
quently they withered under the hot rays of the sun. 
Other seeds were scattered among thorns and weeds, 
which absorbed all the nourishment from the soil, leav- 
ing nothing for the wheat, but the larger part of the 
field contained rich and fertile ground, which yielded 
from thirty to one hundred fold. Jesus explained the 
parable in the following manner : 



156 

The seed represents the word of God, revealed in the 
Scriptures and in Providence, by the Holy Spirit and 
by preaching. The fowls that gathered the seed by 
the wayside represented the Wicked One who does 
not suffer it to produce any results. Those who hear 
the truth and for a time rejoice in it, but are deceived, 
have no root in themselves, and when trials and temp- 
tations occur, they fall, while those whose minds and 
time are so occupied with worldly cares that they 
neglect to secure the true riches, are represented by 
the seed among thorns. That in the fertile soil is in- 
tended to apply to those whose hearts are prepared to 
receive the seed or the word of truth, therefore they 
yield an abundant harvest. 

The parable recorded by Mark about a husbandman 
planting seed, etc., is also founded on agricultural 
methods, and intended to illustrate the truth that 
the gospel Jesus came to announce would take root, 
spring up, and bear fruit, though no one but God could 
understand its secret operations in the heart of the be- 
liever. The word translated com means wheat or bar- 
ley. Here is a farmer, who, having planted seed, must 
trust Providence for the harvest. He does not under- 
stand the secret laws of Nature, but leaves all specula- 
tion about them and attends to other duties. In the 
mean time the seeds germinate, the wheat springs up, 
first the tender shoot or blade appears, then the ear or 
stock of the grain, and after a time, the ripe wheat 
when it is ready for the harvest. The lesson taught 
is that the growth of religion in the regenerate soul 
is gradual, and understood by none but the Omniscient 
One. 




THE CRT OF PETER. 



THE PARABLES OF CHRIST. 157 

No human mind, either scientist or philosopher, how- 
ever cultivated, has ever been able to explain the mys- 
terious growth of plants. They know what is essential 
for this, such as fertile soil, rain and sunshine, but they 
can go no further. Jesus was a close observer of the 
operations of men in their various occupations, and 
made use of these employments to illustrate his teach- 
ings. At the same time, he perfectly understood the 
laws of Nature, for it is said that " all things were 
created by him, and without him nothing was made 
that exists or ever existed." 

The darnel or tares was a vegetable growing abun- 
dantly in Palestine, which closely resembled genuine 
wheat, but it yielded a harmful grain. Its leaves were 
so much like those of wheat, they could not be separ- 
ated when growing together. If the seeds of the dar- 
nel are mixed with the genuine grain, they will pro- 
duce intoxication when made into bread and eaten. 
The cultivator does not attempt to separate the tares 
or darnel from the wheat until the harvest, when it is 
collected in bundles and burned, and if any seeds acci- 
dentally become mixed with the genuine grain, they 
are separated by winnowing. 

The Saviour may have known an actual case of the 
kind when he uttered the parable of the tares, which 
was nearly as follows : There was a certain husbandman 
who had a neighbor that was his enemy. Perhaps he 
was jealous on account of the success of this husband- 
man, whose crops yielded an abundant harvest, there- 
fore, after he had sowed his field with wheat and retired 
to rest at night, his envious neighbor went over the 
ground and scattered the darnel seeds among the wheat. 



158 THE ROMAN'S STORY. 

No one suspected him of such baseness until the wheat 
and tares sprung up together, when the owner of the 
field was convinced his enemy had done the mischief. 
His servants inquired whether they should not attempt 
to pull up the tares, but the master, knowing their qual- 
ities, said, " Let both grow together until the harvest, 
for if you attempt to uproot the tares, you may destroy 
the wheat also. We will then burn the tares with other 
useless weeds." 

After Jesus had sent the multitude away he entered 
the house, when his disciples requested an explanation 
of the parable, which was as follows : " The field is the 
world, the Son of Man is the sower of the genuine seed, 
the good seed are the children of the kingdom, that is, 
Christians, the tares are the children of the wicked one, 
that is, Satan, who sowed the darnel seed, the reapers 
are the angels. As the tares are gathered and burned 
in the fire, so shall it be at the end of this world." 
The Saviour closed his explanation with the most 
solemn declaration ever uttered, which is briefly as 
follows : " The Son of Man shall send forth his angels 
to gather the wicked from every part of the world, to 
be cast into a furnace of fire, where there will be inex- 
pressible suffering, but the righteous shall shine as the 
sun in the kingdom of their Father." 

The parable of the leaven is similar in significance to 
that of the mustard seed. Leaven or yeast, as is well 
known, is a substance intended to produce fermentation. 
The process of making leavened bread among the Jews 
was similar to that of the present day, which is by plac- 
ing the yeast in the meal moistened by some liquid and 
then left to ferment. The parable was intended to 



THE PARABLES OF CHRIST. 159 

illustrate the silent and secret influence of religion in 
the soul. 

The seed of the mustard plant is one of the smallest 
in the vegetable kingdom, yet the plant itself, in Orien- 
tal countries, requires several years to reach maturity, 
when it attains a size sufficient to be climbed like other 
trees. In the parable a man is represented as sowing 
a mustard seed from which, though exceedingly small, 
will spring a plant of such size that the birds alight in 
its branches. So the beginning of piety in the heart is 
small, but it gradually increases by culture. The same 
is true of the Christian Church, which was feeble at 
first, but at length spread and is destined to pervade 
every part of the world. 

The occasion of the parable of the hidden treasure may 
have been an actual event ; it may have referred to a 
tradition, or been simply imagined, but whatever the facts 
may have been the incidents are such as might naturally 
occur. A certain speculator whose chief desire was to 
acquire wealth heard that an owner of real estate had 
a piece of ground which, it was rumored, contained a 
hidden treasure, perhaps a gold or diamond mine, though 
he was not aware of it. The speculator, by some means, 
learned that the land actually contained a valuable 
treasure, therefore he was anxious to purchase it, but 
unfortunately he had not the means to pay for it. 
After thinking upon the subject, he decided to sell all 
his property and invest it in a land speculation, but he 
kept his reasons for doing so a profound secret. The 
land was bought at the usual price of real estate and 
the purchaser became a wealthy man. 

His method had not been perfectly honorable, and the 



160 THE ROMAN'S STORY. 

Saviour did not commend his conduct in this respect, 
but he meant to illustrate one feature of the transaction, 
namely, that of sacrificing everything to obtain the 
hidden treasure. Its application is, that the gospel is a 
valuable treasure and to obtain its blessings one should 
relinquish all earthly riches, if necessary, to secure 
them. They are of more value than silver or gold, 
while sometimes they are hid and need to be sought for 
earnestly. 

The parable of the pearl is similar in its teaching to 
that of the hidden treasure, and illustrates the truth 
that seeking the kingdom of heaven may be compared 
to the methods of a dealer in pearls. 

These beautiful gems obtained from the pearl oyster 
have always been highly prized for jewelry and other 
decorative purposes, and consequently are of great 
value. Sometimes a single pearl is considered equal to 
a fortune. 

A merchant or dealer in precious stones is repre- 
sented as coming across one of these gems which at- 
tracted his attention. Being an expert in the business 
and understanding the value of this specimen, he sold 
all his possessions to gain the means to purchase it. 
The merchant may not have been judicious in a worldly 
sense, but he wished to be the owner of so priceless a 
treasure. 

The parable of the net differs from the preceding in 
method and design. Its meaning is similar to that of 
the tares, and the scene depicted was very familiar to 
Galilean fishermen. The gospel is compared to a fish- 
ing net which had been dragged along through the 
waters of the lake, and filled with different kinds of 



THE PARABLES OF CHRIST. 161 

fishes. The men engaged in the business drew the net 
to the shore, and sat down to select the valuable fish 
from those unfit for use ; the good ones they placed in 
their boat to be taken home, but the bad they threw 
away. Jesus explained the parable thus : At the end 
of the world the angels shall separate the wicked from 
the just, and shall cast them into the fiery furnace ; the 
condition of the righteous he had mentioned in a former 
parable, which was that " they shali shine as the sun in 
the kingdom of their Father." 

Jesus then inquired whether his hearers had under- 
stood the lessons he had taught them. They replied, 
" Yea, Lord," but to enforce his instructions he said, 
" Every scribe instructed in the kingdom of heaven is 
like a householder who, having placed his valuable pos- 
sessions in his treasury or place of deposit, obtains from 
his safe whatever is needed in any emergency." The 
truth taught was what one has acquired of valuable 
knowledge should not be concealed, but made known 
for the benefit of others. 

After teaching by parables in different places, Jesus 
came to Nazareth and taught in the synagogue, but the 
citizens sneered at his instructions, saying, " Is not this 
man the carpenter's son, and is not his mother called 
Mary, and are not James, Joses, Simon and Judas his 
brethren ? And are not his sisters with us ? How can 
he preach and perform such mighty works ? " The 
people of the city were disgusted on account of his 
humble birth, and so prejudiced that they could not or 
would not judge him or his works fairly, therefore it 
would be useless for him to attempt to instruct them. 

When the parable of the two debtors was related, 



162 THE ROMAN'S STORY. 

Jesus was in Galilee, probably at or near Capernaum 
or the Sea of Tiberias where he had been preaching and 
performing miracles. A Pharisee named Simon, who 
had heard him and was impressed with his teaching, 
made a feast to which he invited Jesus and his disciples 
as guests. After they were placed at the table, which 
was by reclining on the left side, an incident occurred 
which led the Saviour to relate the parable of the two 
debtors. When walking the Jews protected the soles 
of their feet by sandals, or shoes as they were sometimes 
called. 

While partaking of their banquet, a certain woman of 
the city regarded as an outcast and excluded from re- 
spectable society came to the table where the Saviour 
was reclining and performed an act that showed her 
repentance and faith in him. She, perhaps, noticed that 
the servant of the host had omitted the usual courtesy 
bestowed upon the guests at an entertainment, that is, 
washing their feet, therefore she would perform the 
ceremony, and while doing this her head was bowed 
low and her tears were falling. She had probably un- 
braided her hair and it fell over her shoulders, so that 
it might be said she wiped his feet, over which she was 
weeping, with her loose hair. Having finished the 
bathing, she kissed her Lord's feet and annointed them 
with a precious substance she had brought for the pur- 
pose in an alabaster box. This was a perfume of spike- 
nard or liquid nard, which afforded an agreeable odor. 
The nard from which this perfume is obtained is an 
East Indian plant, with a slender stalk and a large root 
both of which yield the odor. The woman, having 
broken the seal of the box or vessel containing the per- 



THE PARABLES OF CHRIST. 163 

fume, poured the contents on the Saviour's feet. A 
similar scene occurred in Bethany, at the house of 
Simon the leper, but they were not identical and the 
actors were not the same. 

When the Pharisee who gave the entertainment saw 
what the woman had done, he thought if Jesus was a 
prophet, he would have known the character of this 
woman, and not have allowed her to touch him. Jesus, 
knowing what his host thought, said, " Simon, I have 
something to say to thee." " Master, let us hear it," was 
the reply. 

" There was a certain creditor who had two debtors ; 
one of them owed him five hundred pence, and the other 
fifty, but as neither of these debtors was able to pay 
his debts, the creditor generously and promptly can- 
celled them. Which of these men owed him the most 
gratitude ? " Simon replied, " I suppose the one whose 
debt was the greater," Jesus told him he had answered 
correctly, but he probably did not understand how the 
parable applied to himself, therefore the Saviour said, 
" Simon, do you see this woman ? I came to your house, 
but you made no arrangements for washing my feet, 
according to the general custom, while she bathed them 
with her tears and wiped them with her hair. You gave 
me no kiss, the common mode of salutation, but she 
kissed my feet ; you did not anoint my head, while she 
performed this ceremony upon my feet, thus affording 
proof of her ardent attachment to me." Then speaking 
to the woman he said, " Thy sins are forgiven ; thy faith 
hath saved thee ; go in peace." When the guests at the 
table heard this they said to themselves, " Who is this 
man ? Who is able to forgive sins except God alone ? " 



CHAPTER XIV. 

THE PARABLES OF CHRIST — CONTINUED. 

When Jesus was in Galilee on a certain occasion, he 
related the parable of the unmerciful servant, with the 
object of teaching the duty of forgiving those who in- 
jure us. Peter came to him with an important ques- 
tion, namely, " How often must I forgive my brother, 
or fellow-creature, who has injured me ? Shall I for- 
give him the seventh time ? " The Jews taught that 
one should forgive an injury repeated for the third 
time, but not for the fourth. Peter had extended the 
number to seven. The Saviour's reply was not only 
seven times, but seventy times seven, or four hundred 
and ninety times, by which he meant that forgiveness 
should not be limited to any definite number of times, 
that is, if a person injures us and asks to be forgiven, tell 
him that he is, and if he does not ask to be forgiven, 
we are not at liberty to take vengeance, or cherish 
malice towards him. When the apostles heard the 
Saviour's views on the subject, they said, " Lord, in- 
crease our faith." They understood how difficult it 
is to forgive injuries and insults. With a majority of 
persons, probably, it is the most perplexing question 
of what is duty, and Jesus illustrates it by the follow- 



THE PARABLES OF CHRIST. 165 

ing parable. The circumstances may have been taken 
from real life, or they may have been imagined, but the 
lesson taught was the principal thing. 

A certain king wished to settle his accounts with his 
servants, by whom may have been intended small tribu- 
tary princes or collectors of revenue. It was common 
among ancient rulers to " farm out " or sell for a speci- 
fied sum, the taxes of a particular province, a custom 
which sometimes gave occasion for oppression and in- 
justice by the collector of the taxes. There was 
brought to this king one of the subordinates who 
owed him 10,000 talents, equal to about $15,180,000. 
This vast sum proves the debtor was a tributary 
prince. As he had no means of paying this enor- 
mous debt, the king commanded the man, his wife 
and children and all his property to be sold to settle 
the account. The Hebrews were allowed by their 
laws to sell debtors with their families, to labor as 
servants for a time, to pay a debt. 

This was a grievous calamity, since it would require 
a very long period of servitude to pay this enormous 
sum, therefore the distressed debtor came to the king 
and falling down before him, said, " Lord, have pa- 
tience with me and I will pay thee all." He may 
have expected to gain the means by some profitable 
business transaction, or perhaps he intended to extort 
the money from his own dependents. The king was 
moved with compassion and cancelled the debt. Such 
noble generosity should have awakened in the heart of 
the debtor a tender sympathy for others in similar cir- 
cumstances, but this was far from the truth, for this 
same man when he found that one of his fellow-servants 



166 THE ROMAN'S STORY. 

owed him one hundred pence, or about fourteen dollars, 
seized him by the throat in a barbarous manner, and 
in an imperative tone said, " Pay me what thou owest." 
The servant in terror fell down at the feet of his credi- 
tor, and earnestly plead with him to have patience and 
he would pay him, but he would not grant his petition, 
and sent him to prison to remain there until the debt 
was paid. 

When his associates learned what had been done, 
their sympathy for the prisoner and indignation against 
his oppressor were great, therefore they went to the 
king and informed him, when the offender was sum- 
moned to his lord's presence, who said to him, " Thou 
wicked servant, I forgave thee all thy vast debt when 
asked, ought you not to have had compassion on 
your fellow-servant for a small debt ? " The king 
then delivered him to the jailer to be kept in prison 
until he should pay his own debt. The moral lessons 
taught by this parable are that " our sins are many ; 
that God freely forgives them when, in penitence, we 
ask him ; that the injuries received from our fellow- 
creatures are comparatively small, and we should 
freely forgive them, and if we do not, God will justly 
withhold his forgiveness from us." 

The parable about the " Good Samaritan " was de- 
livered on the following occasion : Jesus was preach- 
ing in Galilee, and in the audience was a certain law- 
yer, or one skilled in the Mosaic laws, and who ex- 
pounded them to the people. During the sermon, the 
lawyer rose in the assembly to ask a question, as if 
for instruction, but really, without doubt, intending to 
lead the Saviour to give an opinion contrary to the 




FEEDING THE MULTITUDE. 



THE PARABLES OF CHRIST. 167 

teachings of the law, that he might have an oppor- 
tunity of accusing him before the Sanhedrim, or Great 
Council. 

The question was, " What shall I do to inherit eternal 
life? " The Jews believed that one must keep the com- 
mandments, in order to be saved. Jesus said to the 
lawyer, " What is written in the law ? How do you 
understand it ? " The reply was, " Thou shalt love 
the Lord thy God with all thy heart, soul and strength, 
and thy neighbor as thyself." 

Jesus replied, " That is the truth, and if you do this 
you shall have eternal life." The lawyer evidently had 
been trusting in his good works and upright conduct, 
and wishing to justify himself, inquired, " Who is my 
neighbor? " 

His countrymen believed that Jews only were their 
neighbors, and that the Gentiles had no claims upon 
their charity or sympathy. To show that all the 
human race were kindred, and that kindness should 
be impartially extended to all, of whatever nation, 
Jesus related the parable of the Samaritan, one who 
belonged to a people whom the Jews hated, yet who 
showed more kindness to one of the latter than a priest 
and a Levite, who were consecrated to religious services, 
showed to a suffering countryman. 

A certain man was on his way from Jerusalem to 
Jericho, about fifteen miles distant from the capital. 
He was travelling on foot and alone, therefore was 
exposed to danger, for the solitary, mountainous re- 
gion was the favorite resort of highwaymen, who were 
constantly watching their opportunity to assault and 
rob travellers, and in case of resistance, kill them. 



168 the eoman's story. 

As Jericho was pre-eminently a city of priests, and 
as their duties called them frequently to Jerusalem, 
they were daily passing over the road between the two 
cities. 

This solitary traveller was attacked by a band of 
robbers who stripped him of all his garments, the only 
plunder they could get, and in his struggles with the 
highwaymen he was beaten and wounded so severely 
that he lay upon the ground bleeding and unconscious. 
While in this condition, a priest who had been attending 
services at the Temple was returning to his home in 
Jericho, when he saw this man lying by the side of the 
road, but instead of ascertaining whether he was dead, 
or in case he was alive, giving him any assistance, he 
crossed to the other side and went on, apparently entirely 
unmoved by the sad spectacle. Soon after he had gone, 
a Levite, who had been officiating also at the Temple, 
passed this way, and seeing the man lying on the 
ground, had the curiosity to stop and look at him, but 
instead of affording any relief, he crossed to the other 
side of the road and passed on perfectly indifferent 
about the fate of the sufferer. 

The wounded man must have died soon, had not a 
Samaritan, who was riding over the same road, saved 
him. The sight of the injured man, whom he recog- 
nized as a Jew, awakened his sympathy, and all his 
national prejudices were forgotten. He raised the 
stranger, dressed his wounds very carefully, and when 
consciousness was restored, placed him upon his own 
beast and walking by his side conducted him to an inn, 
and nursed him through the night. Before his depart- 
ure the next morning, the Samaritan paid the innkeeper 



THE PARABLES OF CHRIST. 169 

a certain sum for the man's immediate wants, and said, 
" Take care of him, and if you spend more for the 
invalid, I will pay you when I come this way again." 

Having told this interesting story, which may have 
been founded on facts, Jesus asked the lawyer the appro- 
priate question, " Which of the three," that is, the 
priest, Levite or Samaritan, " was neighbor to the one 
who fell among the thieves?" He replied, "The one 
who showed mercy." He did not say the Samaritan, 
for his Jewish prejudices would not allow him to desig- 
nate the philanthropist by his Gentile name. The 
Saviour then told the lawyer to go and imitate his 
example. He taught by this parable that a Samaritan 
might be a neighbor to a Jew, and that mutual kindness 
should be practised by both nations. 

The vine and the vineyard and whatever is connected 
with them are often employed by the sacred writers as 
figures of speech, to represent some important and spir- 
itual truth. The cultivation of the grape was one of 
the leading industries of Palestine, for which the soil 
was well adapted. The vines were so productive that 
sometimes a single cluster of grapes weighed several 
pounds, requiring two men to carry it, as was the case 
with the spies sent by Joshua to explore the land. The 
grapes were generally red, whence the phrase " blood of 
grapes." Some vines ran on the ground, others grew 
upright, often to a considerable height so that one could 
sit under them, thus explaining the text, " Sitting under 
one's vine and fig-tree." Vineyards were usually planted 
on the declivity of hills and mountains, and were 
defended by a wall or hedge, and sometimes by thorn- 
bushes. A tower, perhaps eighty feet high and thirty 



170 THE ROMAN'S STORY. 

feet square, was erected in the vineyard for the keepers 
stationed there to protect the vines against thieves and 
animals, especially dogs and foxes. The grapes were 
not to be gathered the first three years, and in the 
fourth they were devoted to sacred purposes, but the 
fifth year they were allowed to be gathered for use. 
Sometimes the grapes were dried in the sun, and when 
soaked in wine and pressed they yielded sweet wine, or 
new wine as it was called. 

The manner of preparing a vineyard was nearly as 
follows : The soil was loosened and the stones removed, 
then the young vines were planted and wound about 
trees or a stake. Narrow trenches were duo- around the 
running vines to prevent the shoots from intertwining 
with one another. The vintage, in Palestine sometimes 
began as early as June or July, while there were three 
different periods of gathering the grapes, lasting until 
November or December. The time of vintage was a 
joyful occasion, when with mirthful demonstrations the 
fruit was gathered and taken to the wine-press, which 
consisted of two receptacles built of stone or hewn out 
of a rock. The grapes were put into the upper recepta- 
cle, and the juice was trodden out by five men, when it 
flowed into the lower one. Treading the wine-press was 
very laborious, and the garments of those employed 
were stained with the red juice, yet it was a time of 
merriment attended by singing and music, when those 
performing the labor jumped up and down, exclaiming, 
" Ho, up." Gathering grapes and treading the wine- 
press were sometimes used as metaphors to signify 
battles, great slaughter and suffering. The Saviour 
is represented as treading the wine-press alone. The 



THE PARABLES OF CHRIST. 171 

kingdom of heaven, or the church, is compared to a 
vineyard, and by the parable of the laborers in this vine- 
yard, Jesus taught the lesson that rewards would be 
given to his followers according to the value of their 
labors. 

This parable was spoken in Perea, a town east of 
the Jordan, when Jesus was on his way to Jerusalem, 
and was substantially as follows : There was a certain 
householder, or the master of a family, who owned a 
vineyard, besides other possessions, for he seemed to 
have been a person of considerable wealth. He needed 
laborers to cultivate his vineyard, therefore early in the 
morning he went to seek help. There were many per- 
sons standing on the streets, even at that time of the 
day, waiting for an opportunity to be employed, con- 
sequently the householder met with no difficulty in 
securing laborers, whom he engaged for one penny a 
day. This was a Roman coin known as the denarius, 
equal to about fourteen cents, and was the common 
wages per day of a Roman soldier, and the price paid 
to other laborers. This coin was stamped with the 
representation of the heads of the Roman emperors, as 
alluded to in another place. 

The workmen hired in the early part of the day were 
sent into the vineyard, but the owner, needing more 
help, went out about the third hour of the day, or 9 
o'clock, A. m., and found others waiting in the market- 
place for some one to employ them. He told them to 
go and labor in his vineyard and he would pay them 
what was right, but did not specify the sum. Again, 
at 12 o'clock A. m., 3 o'clock and 5 o'clock p. m., the 
master saw other men standing idle and inquired why 



172 



they were not at work. They replied, " No man has 
hired us." He then said, " Go work in my vineyard and 
whatever is right ye shall receive." 

When the day ended at the twelfth hour, the lord of 
the vineyard told his steward, who was entrusted with 
the care of paying the laborers, to call them together 
and give them their wages, beginning with the last ones 
hired. There was a reason for this, since, had he paid 
the earlier laborers first, they would have gone away 
satisfied and the object of the parable would not have 
been gained. Though the householder had not stated the 
price he would pay the later workers, yet he gave to 
each class the same. When those hired first saw that all 
received the same compensation, they found fault, sup- 
posing their wages would have been advanced. They 
said, " We have worked from morning through the heat 
of the day, yet these who came late have received the 
same wages as ourselves." " Friends," said the owner, 
" I have not wronged you. Did you not agree to work 
for a penny ? Have I not the right to do as I please 
with what belongs to me ? If I chose to give anything 
to others, have you a right to complain ? " We learn 
from this parable that some who are called late into the 
kingdom of Christ may be first in usefulness, hence 
their reward may be equal to that of those called before 
them. 

Jesus had been instructing the people in Jerusalem, 
though his home when at the capital was in Bethany 
with the family of Lazarus. When he was in the Tem- 
ple, the chief priests, scribes and elders came to him and 
inquired, " By what authority hast thou cast out of the 
Temple the buyers and sellers and overthrown the tables 



THE PARABLES OF CHRIST. 173 

of the money-changers and the seats of those who sold 
doves ? Who gave thee authority to do these things ? " 
Though the Saviour was not of the priestly order and 
had neither civil nor ecclesiastical authority, yet he came 
as a prophet, while his miracles were sufficient proof of 
his Divine power. He said to them, " I will ask you a 
question, Whence was the baptism of John, from Heaven 
or from men?" After discussing the subject among 
themselves, they answered, " We cannot tell." " Neither 
will I tell you by what authority I have done these 
things," said Jesus, and then related the parable of the 
two sons. 

A certain man who had two sons, said to the eldest, 
" Go and work in my vineyard to-day." For a moment 
the son forgot his filial obligations and very discourte- 
ously said, " I will not." After thinking about his con- 
duct and his obligations to his father, he regretted his 
uncivil reply and went to labor in the vineyard. The 
father came to the younger son and made the same re- 
quest and the answer was, " I will go, sir," but he did 
not do as he promised. Whether he intended to deceive 
his father or whether he changed his mind, preferring 
ease and pleasure to duty and labor, is not intimated. 
Jesus then inquired which son obeyed the will of the 
father. They replied "the first." The elder son was 
intended to represent the publicans and sinners who re- 
pented and believed, while the younger son represented 
the scribes and Pharisees who, though observing the ex- 
ternal rites of religion, were disobedient to the calls of 
the gospel. None are so difficult to reach with the truth 
as the self-righteous and prejudiced. Both John the 
Baptist and the Saviour gained more converts from the 



174 



masses, or the common people, than from the higher 
classes, especially the educated and the priestly orders, 
a condition that has always existed in Christian com- 
munities. 

Jesus was at Jerusalem when he delivered the parable 
of " the vineyard," which was nearly as follows : 

A certain householder planted a vineyard, enclosed it 
by a wall, built a tower, made a place for a wine vat, etc., 
that is, he made every preparation for the cultivation of 
the grape and the manufacture of wine, and then rented 
it to husbandmen or cultivators, with the understanding 
that he would receive a certain per cent, of the profits. 
At the time of the vintage the owner, who lived at a 
distance from the vineyard, sent one of his servants to 
collect his dues, but the husbandmen, instead of granting 
his just demands, seized the servant and after beating 
him sent him away without any of the fruits of the 
harvest. The householder then sent another servant on 
the same errand, whom they treated with greater sever- 
ity, stoning him and inflicting a severe wound on his 
head, and after treating him in this barbarous manner 
sent him back to his master, who, with remarkable for- 
bearance sent a third messenger, whom they killed. He 
still sent others, some of whom were severely beaten 
and others were murdered. 

It was surprising the owner did not punish these 
wicked men with the utmost severity, but being exceed- 
ingly humane and forgiving, he granted them another 
trial. He had an only son, very dear to his father, and 
the object of his devoted love. The father said, " They 
will certainly respect my son, therefore I will send him 
on the same errand," but when these wicked husband- 



THE PARABLES OF CHRIST. 175 

men saw him at a distance they recognized him and laid 
a plan to take his life, for, said they, " He is the heir to 
his father's estate, and if he is put out of the way we 
can seize his possessions." When the young man ar- 
rived they caught hold of him, drew him outside of the 
vineyard and put him to death. 

Jesus then inquired of his listeners what the lord of 
the vineyard ought, in justice, to do with these mur- 
derers ? They replied, " He should kill them and let his 
vineyard to others who would deal honestly." The ob- 
ject of the parable was to lead the scribes and Pharisees 
to condemn themselves and admit the justice of the 
punishment that was coming to their nation by the con- 
quest and destruction of their city. 

The Saviour said, " Have you not read in the Script- 
ures that the stone which the builders rejected has be- 
come the chief corner-stone ? " This figure refers to the 
methods of architects, who select a stone of superior size 
and excellence for the corner of the building. Jesus is 
the corner-stone of the Church, yet the Jews rejected 
him. " Therefore," said he, "the kingdom of God shall 
be taken from you and given to a nation that will yield 
fruit. Whoever falls against this stone will be injured, 
but he upon whom it may fall, will be ground to pow- 
der." Death by stoning was a mode of execution well 
understood by the Jews and was attended by the follow- 
ing circumstances : A scaffold was erected twice the 
height of the condemned person, and when standing on 
the edge of the scaffold he was violently thrown off by 
one of the witnesses. If he was killed by this act, that 
ended the affair, but if he was not, a heavy stone was 
thrown on him which at once ended his life. In the 



176 THE ROMAN'S STORY. 

above parable the householder represents God the 
Father ; by the servants were meant the prophets, and 
the son was Jesus Christ ; the vineyard referred to the 
Church, the husbandmen were the Jews who rejected 
and put to death the Son of God. 

When the chief priests and Pharisees perceived the 
parable was spoken against themselves they were very 
indignant and laid their plans to arrest the Saviour, but 
they did not think it prudent to attempt it then, for 
fear a mob would collect to prevent it, as the people, 
generally, believed he was a prophet. There never had 
appeared one who was so popular, or who was followed 
by such a crowd of attentive listeners as Jesus. In all 
his long journeys he was attended by multitudes of both 
sexes and of all ages and conditions in life, and this was 
one of the principal causes of the jealousy and hatred of 
the Jewish rulers. As they were determined not to 
accept him as the Messiah, they persistently closed 
their eyes against the overpowering evidence he gave 
of his Divine mission by his miracles, his parables 
and his preaching, confirmed by his devout and holy 
life. 

The parable of the barren fig-tree applied to the 
Jews illustrated the dealings of God with them. 

A certain man whose business was agriculture planted 
a fig-tree in his vineyard, though the common practice 
was to cultivate the fig with the grape. The owner, 
who perhaps resided in a city, came to his vineyard at 
the time of gathering fruits, but found none on the fig- 
tree, and this had occurred for three years in succession, 
therefore, presuming the tree would never yield any 
figs, he told the dresser of the vineyard to cut it down, 



THE PARABLES OF CHRIST. 177 

because it absorbed the moisture needed for the growth 
of the vine. The one who had the care of the vines 
replied, " Lord, let the tree remain this year, and I will 
take special pains to fertilize the soil about it, then, if it 
yields no fruit, let it be cut down." 



CHAPTER XV. 

THE PARABLES OP CHRIST — CONTINUED. 

The parable of the lost sheep was given in Galilee. 
" Publicans and sinners " had gathered in large numbers 
about the Saviour to listen to his teaching, and some of 
them had entertained him at their homes. The scribes 
and Pharisees found fault with him on this account, and 
considered it a dishonor for him to treat these classes 
with courtesy, especially to eat with them. They felt 
it would be a disgrace for them to do so, and if Jesus 
associated with publicans and sinners he must be in 
sympathy with them, and no better than they. Jesus, 
knowing their thoughts, related to them the parable of 
the lost sheep. 

The business of a shepherd was so well understood 
by the people, since raising sheep and goats was one of 
their leading industries, that many of the Saviour's met- 
aphors were derived from the occupation. He supposes 
a case in this instance, yet it was what may have hap- 
pened very frequently. One of the sheep in a flock, 
probably a lamb, had strayed away, and was wandering 
alone in the desert, exposed to the danger of starvation 
or wild beasts. 

When the flock which had comprised one hundred 



THE PARABLES OF CHRIST. 179 

sheep was gathered into the fold, and the sheep counted, 
as was the practice, one was missing. What must be 
done to rescue the wanderer? The shepherd was not 
long in deciding. He left the ninety-nine safe in the 
fold, and went himself to find the lost one. Perhaps he 
was obliged to go some distance and search long, but 
after diligently seeking for the wanderer, he heard a 
mournful cry, and following the direction of the sound, 
he finally saw the lost one coming towards his tender 
shepherd who had been calling him, when he raised the 
weary lamb and placed it upon his shoulder. 

When the shepherd reached his home with his pre- 
cious burden, he related his adventure to his friends and 
neighbors who knew of his loss, saying, " Eejoice with 
me, for I have found my lost sheep." The recovery of 
a lost object of small value often affords, for a time, 
greater joy than the quiet possession of things more 
valuable. Jesus expounded the parable by saying, 
" Greater joy will be expressed by the angels of heaven 
over one sinner who repents, than over ninety-nine per- 
sons who are already saved." 

The interesting parable of the prodigal son was also 
uttered when. Jesus was in Galilee. He had been 
severely criticised for associating with "publicans and 
sinners " when he taught the lesson that it was just and 
proper to rejoice over a penitent sinner, which was illus- 
trated by the joy of a father over the return of a wander- 
ing and dissolute son. 

A certain wealthy and respected citizen had two sons, 
both of whom had arrived at the age when they were 
considered competent to manage their own affairs. The 
law of the Jews allowed the eldest son to inherit twice 



180 the Roman's story. 

as much of his father's estate as his younger brothers. 
The junior of these two brothers came one day to his 
parent, saying, " Father, give me my portion of the 
property, that I may use it as I please." He expressed 
a wish to travel in foreign lands, and perhaps he hoped 
to make a fortune and become as wealthy as his older 
brother would be when he came into possession of his 
inheritance. The father granted his request, and gave 
him his share of the property in money, or something he 
could exchange for it. 

Having arranged his affairs the young man started on 
his journey and came to a distant country inhabited 
by a people who had a low standard of morals. The 
stranger soon joined a dissolute company, and yielding 
to their influence he spent his money in dissipation. 
After a time a great famine spread throughout the 
whole country and there was much suffering. This 
calamity may have been the result of the idle and disso- 
lute habits of the natives, who neglected to cultivate the 
land. The young stranger was in trouble : he had spent 
all his means of living in dissipation and vice, and now 
want stared him in the face. What could he do ? He 
had never been accustomed to labor, while begging was 
repugnant to his pride, but to die from starvation was 
iearful. Finally, he resolved to seek employment, 
therefore he engaged to labor for a citizen of that 
region, who sent him to tend or look after a herd of 
;swine in a distant field. This was a very repulsive ser- 
vice for a Jew, since he was never allowed to keep 
swine. 

His employer was under obligations to supply him 
with proper and sufficient food, but this he failed to do, 



THE PARABLES OF CHRIST. 181 

therefore his hired laborer was suffering from hunger 
and would gladly have eaten some of the food given to 
the swine, that is, the husks, which may have been the 
fruit of the carob-tree, used for these animals and by the 
poor, but no one gave him any of it. Though dissolute 
in his habits, the young man was scrupulous about 
appropriating for his own urgent wants what did not 
belong to him, nor would he solicit charity. A certain 
quantity of food was measured out to the swine daily, 
therefore he was not at liberty to use any of it for 
himself. 

His condition was deplorable, and while attending to 
his duty in the field he had time for reflection. He 
thought of his childhood, and the happy days spent in 
his father's comfortable home ; of the servants ready to 
wait upon him, while now he was one of the most 
despised and wretched of slaves. These thoughts con- 
tinued to occupy his troubled mind until, after reflecting 
upon the subject a long time, he came to a decision. 
He said to himself, "My father's numerous servants 
have food enough and more than they need, while I am 
dying from hunger." Finally, he resolved to return to 
his father, whom he had left without his approval, and 
had disgraced by his sinful career, and say to him, 
" Father, I have sinned against heaven and against thee. 
I am not worthy to be treated as a son, make me one of 
thy hired servants." By this resolution the prodigal 
exhibited deep humility, attachment to his early home 
and confidence in his father, whom he found to be more 
tender and ready to forgive than he expected. 

He left the swine he was tending in a foreign coun- 
try, a poor, ragged, hungry wayfarer, and came to his 



182 the eoman's story. 

native land. As he journeyed on foot, weary and 
dejected, his thoughts troubled him. " Would his 
father receive his wayward son, even as a servant?" 
But he had greatly misjudged the character of his 
parent, who, as he was directing the labors of his ser- 
vants in the field, chanced to see a lonely wanderer a 
great distance off, and immediately recognized the 
stranger as his son. The anxious father had never 
heard from him during the long years of his absence, 
and knew not whether he was still alive, yet, strange to 
say, he knew the forlorn and weary traveller was his 
son and he pitied him. He did not wait until he came 
near, but ran to meet him and throwing his arms about 
his neck, he kissed him as a sign of affection and recon- 
ciliation. The prodigal son said to his father what he 
had planned to tell him, but met with a most cordial 
welcome. 

The wanderer was dirty, ragged and barefoot, there- 
fore he must be clothed in proper garments. The father 
gave orders to his servants to bring the best robe used 
for festal occasions, and clothe him, to cover his bare 
feet with sandals, and place a ring on his hand as a 
mark of wealth and dignity. The father had him ar- 
rayed not as a servant, but as a son whom he delighted 
to honor. 

Nor was this all ; there must be a feast given to cele- 
brate the event, therefore the " fatted calf " was killed 
and an entertainment was made, accompanied with 
music and dancing. The latter exercise, among the 
Jews, was an exhibition of joy, and sometimes practised 
as a religious ceremony. The feast was intended as a 
joyful occasion, for, as the father expressed it, " My son 



THE PARABLES OF CHRIST. 183 

was dead, and is alive again ; he was lost and is found " ; 
that is, he feared he might have been physically dead, 
or perhaps morally dead, since he had wandered from 
home and he knew not where he was. 

Near the close of the day, the eldest son, who was 
superintending the labors of the farm, returned to his 
home, and as he drew near the house he heard music 
and great rejoicing, which surprised him, and he inquired 
of one of the servants what it meant. He replied, " Thy 
brother has returned, and thy father has prepared a feast 
to express his joy at the unexpected event." The elder 
brother was angry and would not enter the house, when 
the father left the company, went out and entreated 
him to go in and join in the festivity, but he refused, 
saying, " I have served you faithfully many years, and 
have never disobeyed your commands, and yet you never 
gave me even a kid, which is of much less value than a 
calf, that I might entertain my companions at a feast, but 
as soon as this thy son " (he does not call him brother), 
"who has spent thy property in vice and dissipation, 
returned, thou hast killed for him the fatted calf." 

This charge was true, yet the prodigal had repented, 
and wished to live a correct life, and the elder brother 
should have rejoiced at his return and reformation. 
The father's vindication of his own course was, " Son, 
thou art always with me, and all that remains of my 
property belongs to thee, therefore you have no cause 
to complain, but it was proper that we should rejoice at 
the return of one whom we supposed lost." By the 
elder brother, Jesus intended to represent the scribes 
and Pharisees, and by the younger, the publicans and 
sinners. 



184 the Roman's story. 

This parable may be called a beautiful, delightful 
and instructive poem. It teaches the lesson that it 
was proper for the Saviour to receive and forgive re- 
pentant sinners, while the complaint of the Pharisees 
was unreasonable. 

The Unjust Steward. — The parable of the prodigal 
son was more especially intended for the scribes and 
Pharisees, but that of the rich man and his steward 
which immediately followed was addressed to the pub- 
licans who were the tax-collectors, an employment that 
encouraged a love of wealth, and tested one's honesty. 

A steward held a responsible position in a household, 
as it was his duty to provide for the wants of the family, 
consequently he had control of the funds necessary for 
this object. The position of steward was commonly 
given to a slave as a reward for his fidelity during a 
long period of service. The office was one that afforded 
an opportunity for dishonesty and prodigality, as the 
master could not always be engaged in watching his 
servants. 

A certain rich man had a steward who was suspected 
of having wasted or appropriated to his own use his 
lord's property. At length complaints reached the 
master, that his steward had been dishonest, when his 
lord sent for him and said, " Give an account of your 
stewardship," that is, his expenses and management, 
" and if the reports I have heard are confirmed, you can- 
not hold the office any longer." The steward did not 
attempt to vindicate his conduct, which was a proof of 
his guilt. He thought about his situation and said to 
himself, " What shall I do for a living if I am removed 
from the position of steward? I have not been accus- 



THE PARABLES OF CHRIST. 185 

tomed to manual labor, and I am ashamed to beg." He 
was too proud for that, therefore, after reflecting upon 
the subject, he came to a decision. His plan was to be- 
stow favors upon his lord's debtors, or tenants, before he 
was deprived of his position, that they might feel in- 
debted to him. His scheme exhibited much shrewdness 
and worldly wisdom, but it was dishonest and selfish. 

As it was his duty to collect the debts due his master, 
he sent for his lord's debtors and inquired how much 
they owed him. The first one said, " One hundred 
measures of oil," or nearly ten gallons, which may have 
been the sum due for the rent on the land. It was the 
oil of olives used for various purposes. The steward 
told him to take his bill or contract and quickly write 
fifty measures, or one-half the quantity due. The second 
debtor was asked the same question and he replied, 
" One hundred measures of wheat." A measure was 
about fourteen bushels, hence the whole amounted to 
some fourteen hundred bushels. " Take thy bill and 
write eighty measures," was the order. The object of 
the dishonest steward was to place the debtors of his 
lord under obligations to himself that they might offer 
him a home when he was deprived of his office. 

The master commended the shrewdness and wordly 
wisdom of his steward, though he was dishonest in all 
his transactions, having defrauded his lord both on his 
own account, and also on that of the debtors. 

The Rich Man and Lazarus. — The Saviour had taught 
the people by parables the danger arising from the loss 
of money, the deceitfulness of riches, and that what 
men highly esteemed was offensive to God, that those 
who did not use their property aright could not enter 



186 

heaven, and that kindness should be shown to the poor. 
The design of the parable of the rich man and Lazarus 
was to impress these truths more forcibly on the mind, 
and to teach the Pharisees that, with all their wealth 
and position, and observance of religious ceremonies, 
they might be lost. 

The rich man is not represented in the parable as 
immoral or as neglecting the observance of the law, 
but his great wealth was the chief danger to his spirit- 
ual welfare. He was clothed in purple, the color usually 
worn by princes, nobles and the rich, and fine linen, also 
an article of luxury worn by the same classes. He 
lived sumptuously, that is, his table was furnished, not 
occasionally, but every day, with all the luxuries that 
wealth could purchase. 

Jesus did not charge him with any crimes, or intimate 
that his wealth had been acquired by dishonesty or 
oppression, neither did he insinuate that he was unkind, 
penurious or uncharitable. He was simply a rich man, 
but he neglected to make provision for the wants of his 
soul. 

There were no charitable institutions in those days 
for the care of the poor and for invalids, consequently, 
they were often found at the gates of cities and doors of 
the rich and places of public resort, to receive charity. 
There was a certain poor man, called Lazarus, meaning 
" one needy," lying at the gate or door of the rich man's 
house, to be fed with the " crumbs " from his table, as 
it is expressed. He was not only destitute, but was 
covered with loathsome ulcers which the dogs came and 
licked. A more pitiable object could hardly be imag- 
ined ; and what a contrast he afforded to the rich man, 



THE PARABLES OF CHRIST. 187 

clothed in purple and faring sumptuously, yet he did 
not drive away the poor, diseased beggar, and the prob- 
ability is that he had been fed by the rich man from his 
own table. 

In the course of time Lazarus died and his spirit was 
conducted by angels to heaven, where he is repre- 
sented as reclining on the bosom of Abraham, as it was 
customary for guests at table to lean on the breast of 
the one sitting near. The Jews believed that the spirits 
of the righteous dead were conducted to heaven by 
angels. Nothing is said about the funeral of Lazarus : 
he was too poor and ignoble to have any ceremony at 
his burial. Soon after, the rich man died, when there 
was a grand funeral attended by many distinguished 
persons. 

At this stage of the parable, Jesus directs the atten- 
tion of his hearers to the future world, and represents 
the rich man as in a place where the departed spirits of 
the wicked go, far from the abode of the righteous, and 
separated from them by an impassable gulf. It was a 
place of torment, and the suffering of the occupants 
was very great, represented by fire, from which there 
was no escape. 

The rich man suffering inexpressible agony, seeing 
Abraham afar off in heaven, and Lazarus resting on his 
bosom, raised his voice, saying, " Father Abraham, have 
mercy on me, and send Lazarus that he may dip his fin- 
ger iri water and cool my tongue, for I am tormented in 
this flame." Abraham replied, " Son, remember that in 
thy lifetime thou hadst prosperity, luxury and honor, 
while Lazarus had only poverty, contempt and suffering. 
Now he is comforted and thou art tormented. Besides, 



188 THE ROMAN'S STORY. 

there is a fathomless gulf or chasm between us, over 
which there is no passing." " Send Lazarus to my 
father's house," said the sufferer, "that he may warn 
my five brethren, that they may not come to this place 
of torment." Abraham replied, " They have Moses and 
the prophets, let them listen to them." " They will not 
hear them," said Dives, " but if one went to them from 
the dead, they will repent." " If they will not give 
heed to the teachings of Moses and the prophets, neither 
will they be persuaded though one rose from the dead," 
was the answer. 

This parable delivered in Galilee is, perhaps, the 
most solemn and impressive of all those spoken by the 
Saviour. It teaches that the punishment of the wicked 
is fearful and eternal ; that God has given them suffi- 
cient warning to prepare for death, as by the Scriptures, 
in the teachings of Christ, the influences of the Holy 
Spirit and by human messengers, therefore they are 
without excuse if they reject or neglect these aids. 

The Wedding Feast. — On a previous occasion, Jesus 
had given the parable of the householder and his vine- 
yard which the priests and Pharisees understood was 
against themselves, and which awakened in their hearts 
a desire to murder him. Though this design was under- 
stood by the Saviour, yet he gave another parable illus- 
trating the rejection of the Jews, and the calling of the 
Gentiles, by a marriage feast. At Jewish weddings, the 
bridegroom had a bridesman called "the friend of the 
bridegroom," by the Saviour, whose office it was to 
attend to the ceremonials of the wedding, and have the 
care of providing for the guests. The bridegroom was 
attended by a number of young men during the days of 




THE WOMAN OF SAMARIA. 



THE PARABLES OF CHRIST. 189 

the marriage ceremonies, while the bride was accompa- 
nied by young women who sang a bridal song at her 
door the evening previous to the marriage. The young 
people of each sex during the time occupied different 
apartments and sat at different tables. The ceremonies 
continued seven days if the bride was a virgin, and 
three days if she was a widow. The seven days were 
usually spent at the house of the bride's father, when at 
their close, she was conducted to the home of the bride- 
groom, sometimes with great pomp. Weddings were 
commonly performed in the evening, and after the pro- 
cession from the bride's home, the guests, before being 
admitted to the hall where the entertainment was given, 
were examined, so that no stranger or person not 
clothed in raiment for the occasion should enter. If 
such was found, he was excluded. The wedding gar- 
ment of the invited guest must be suitable to the occa- 
sion. 

The son, perhaps the heir apparent, of a certain king 
had just taken a bride, and the father of the prince 
made a feast in honor of the event and sent invitations 
by his servants to those he wished to honor as guests. 
It was customary to send two invitations : the first to 
give notice without specifying the time ; the second to 
notify the invited guest of the precise time of the wed- 
ding. When everything was ready, the king said, " Tell 
those invited that the preparations are completed ; the 
oxen and lambs have been killed, come to the feast " ; but 
instead of appreciating the royal munificence, the invited 
guests treated it with contempt, and each went to his 
usual business ; some to their farms and others to their 
mercantile pursuits, while there were those whose hatred 



190 THE ROMAN'S STORY. 

of the king led them to commit acts of violence, by- 
treating his messengers spitefully, and even killed some 
of them. 

When the king heard of it, he sent an army, de- 
stroyed the murderers and burned their city. Having 
made preparations for a sumptuous feast, he would not 
abandon his plan, therefore he sent other messengers to 
invite the poor, the neglected, the despised outcasts, 
such as are found in the highways, both u bad and 
good," so that the feast might be furnished with guests. 
When the king entered, he noticed that one of the com- 
pany did not wear a wedding garment. Being ques- 
tioned about it, the man was silent, for he could offer 
no apology. He was without excuse, for kings and 
princes in ancient times were accustomed to present 
changes of raiment to their guests, when they were ex- 
pected to wear them in the presence of their benefactor. 
This man had come to the feast in his ordinary dress, 
such as he wore when taken from the highway, instead 
of asking for one provided by the king for the occasion. 
Calling his servants, he ordered them to bind the in- 
solent intruder, and thrust him into the midnight dark- 
ness without. This parable, doubtless, referred to the 
rejection of the Jews and the calling of the Gentiles. 
The general truth taught is, that the gospel with its 
blessings, being rejected by the Jewish nation would be 
accepted by the Gentiles. 



CHAPTER XVI. 

THE PARABLES OF CHRIST — CONCLUDED. 

The Ten Virgins. — Jesus was at Jerusalem, and the 
time was drawing near when the great tragedy was to 
be performed which would end the earthly career of our 
Lord. As he came to the celebrated capital for the last 
time he wept over it, knowing what a fearful calamity 
would, in that generation, befall the city and nation. 
Under these circumstances, he uttered the parable of the 
ten virgins. 

On several occasions Jesus made use of marriage 
ceremonies to illustrate his teaching, by enforcing some 
moral or religious truth, or describing some important 
event, and under this similitude he represents his coming 
in the Day of Judgment. Ten virgins at a certain wed- 
ding, according to the custom of the Jews, took their 
lamps, that is, torches or flambeaux, and went to meet 
the bridal party. If these young damsels were thought- 
ful they would take an extra supply of oil, not knowing 
how long they might be obliged to wait in the night 
for the coming of the bridegroom. The lamps, so called, 
were made by winding rags about some incombustible 
substance, usually hollowed to contain oil, and fastened 
to a handle of wood. 



192 THE ROMAN'S STORY. 

After the marriage the bridegroom conducted the 
bride to his home in the evening, attended with great 
parade, and it was during this part of the ceremony that 
he was met by female friends who went forth to wel- 
come the bride and bridegroom. Not knowing precisely 
when the bridal procession would appear, they started 
early, but were obliged to wait until late in the night, 
hence their wisdom or foolishness would plainly be 
exhibited in taking or neglecting to take an extra 
supply of oil. Five of these virgins were thoughtful 
and supplied themselves with what was needed, but 
the other five neglected to make any such provision. 

As the bridal party was delayed, these maidens be- 
came weary and fell asleep, when at midnight they were 
aroused by acclamations of joy, and a shout, " Behold 
the bridegroom cometh, go ye out to meet him." The 
wise virgins awoke and " trimmed " their lamps by a 
fresh supply of oil, but the foolish ones found they had 
none, for their store was exhausted, therefore they 
requested their more judicious associates to supply them 
with oil, but the latter declined, fearing there was not 
enough for all, but advised them to purchase it from 
those who sold the article. 

While they were gone to buy it the bridegroom and 
those who were ready entered the house, and the door 
was closed and fastened, so that no one who came after- 
wards could enter. It was not long, however, before 
the other virgins came and applied for admittance, say- 
ing, " Lord, Lord, open the door for us," but the bride- 
groom replied, "I do not know you," therefore they 
were not admitted. The impressive lesson taught is, 
that every one should be ready and watchful, since no 



THE PARABLES OP CHRIST. 193 

one can tell the hour the Son of Man will come, either 
to judgment or at death. The Saviour closed this 
solemn lesson with the words, " Be ye ready, for in 
such an hour as ye think not the Son of Man cometh." 

The parable of the talents was spoken to illustrate 
the manner Christ will deal with human beings when 
he comes to judgment, and is as follows : 

A certain man, intending to travel in a distant coun- 
try, and might be absent a long time, left the manage- 
ment of his worldly affairs to his servants, whom he 
called together and arranged his business in the follow- 
ing manner : He gave to each different sums of money 
to be invested on the best terms they could secure, so 
when he returned he might receive a profitable income. 
To the first servant called he gave five talents, or 
between $7,000 and $8,000 ; to a second, two talents, or 
more than 83,000 ; and to a third servant he gave one 
talent, or between $1,000 and $2,000. Having entrusted 
to the care of these servants different sums, according, 
perhaps, to their different capacities for business, the 
master started on his journey. 

The first two employed their lord's money in trade or 
by judicious investment, thus increasing its value two- 
fold. The servant who had received one talent, either 
from indolence, dissatisfaction, contempt or jealousy, 
made no attempt to invest his master's property, though 
he did not squander it or appropriate it to his own use. 
He was not dishonest in this respect, but he was 
unfaithful to the trust committed to him. Wishing 
to preserve the talent in safety to be returned to his 
lord, he secretly buried it in the ground, secure from 
robbers. 



194 the Roman's story. 

After a long time the master returned from his journey 
and summoned his servants for a settlement. The one 
who had received five talents brought his lord ten, as 
the result of his management, and received the com- 
mendation, " Thou hast been faithful over a little, as a 
reward, I will promote thee to more important trusts. 
Enter into the joy of thy lord," that is participate in the 
pleasures of the feast to celebrate his master's return. 
The one who received two talents brought his master 
four, and received the same commendation and promise 
of reward. The servant who had been given one talent 
came at length, and addressed his lord thus, calling him 
a hard master and accusing him of extortion, " therefore," 
said he, " I was afraid I might lose the talent in trade, 
and to keep it safe I hid it in the ground, and now return 
it to thee." 

The master severely and justly rebuked him, saying, 
" Thou wicked and slothful servant, if thou knewest I 
was such a man, why didst thou not give my money to 
the exchangers (or those who borrow), that I might 
have received it with interest ? " Then addressing his 
faithful servants he said, " Take from him the one talent 
and give it to him who hath ten, and cast the unprofit- 
able servant into outer darkness, where shall be great 
sorrow and anguish." The expression " outer darkness," 
used as a metaphor to denote future punishment, may 
have been suggested by Roman prisons, usually con- 
structed under ground, and were dark, damp and 
unhealthy, where the unhappy prisoners spent their 
time in weeping and " gnashing their teeth," with 
indignation. This parable was delivered by the Saviour 
when at Jerusalem. 



THE PARABLES OF CHRIST. 195 

The Sheep and Goats, — When Jesus, on a particular 
occasion, was on the Mount of Olives, whence a mag- 
nificent view of the city was obtained, he, with tears, 
delivered this prophetic lamentation, " O Jerusalem, 
Jerusalem, how often would I have gathered thy chil- 
dren together, as a hen gathers her brood under her 
wings, but ye would not. Behold your house " — the 
Temple — " is left unto you desolate, for the time will 
come when thine enemies " — the Romans — " shall be- 
siege thee, throw down thy wall and capture the city." 
This prophecy was fulfilled in little less than forty 
years later, or in the year TO A. D. This startling an- 
nouncement was made in the presence of all the apostles, 
but Peter, Andrew, James and John came to the Saviour, 
and said, " tell us privately when these things shall be, 
and what shall be the sign of thy coming, and of the end 
of the world." There were three distinct questions asked : 
First, When would the predictions about the Temple 
and city take place ? Second, What would be the sign 
of his coming ? Third, What signs would indicate the 
end of the world was near ? Jesus answered these in- 
quiries, not as separate questions, but by combining the 
descriptions which could be expressed in the same lan- 
guage, in the parable of the sheep and goats, delivered 
on this occasion. 

When the Son of Man comes to judge the world, he 
will appear as a king, in royal splendor, attended by a 
host of angels, when all nations will be gathered before 
him, not only those then existing, but all that have 
passed away, and that may exist to the end of time. 
The grave and sea will surrender their dead, for the 
momentous trial ; not one human being can be absent 



196 the soman's story. 

from the vast assembly. No created mind can form an 
adequate idea of the importance of the occasion, or com- 
pute the vast number to be judged. They will be sepa- 
rated into two great classes — the righteous represented 
by sheep, and the wicked by goats, the former on the 
right hand of the Judge, and the latter on the left. 

The Judge, who will be Christ himself, is represented 
as seated upon a throne, which will be raised above the 
multitudes to be judged so that he can be seen by all. 
No imagination can fully picture the scene in all its 
solemnity. The separation of the two classes will be so 
distinct, there will be no possibility of a mistake : both 
will comprise persons of all nationalities, ages and con- 
ditions in life. There will be emperors, kings, princes, 
conquerors, statesmen, presidents, men of business, the 
highly cultivated scholars, philosophers, poets, artists, 
the poor, the wealthy, the honored of earth, and the 
depised, the hypocrite and the self-deceived, but the 
only distinction observed by the Judge will be that 
between the righteous and the wicked. 

He will open the court by calling for the Books in 
which have been recorded the deeds of those to be 
judged. To those on his right hand he will say, " Come, 
ye blessed of my Father, inherit the kingdom prepared 
for you from the foundation of the world," or from 
eternity. Then he will give the reason for his decision, 
which will be, not for their professions, but for their 
works, as evidences of their love to him, as, " I was 
hungry and thirsty and ye gave me food and drink. 
Ye clothed me when I was naked, and visited me when 
I was sick and in prison." Conscious of their unwor- 
thiness, the righteous will answer, " Lord, when have 



THE PARABLES OF CHRIST. 197 

we performed such deeds of kindness to thee?" The 
Judge will reply, "inasmuch as ye have performed 
them to one, of the poorest and most despised of these 
my brethren, ye have done them for me." What won- 
derful condescension, what amazing, love, to call sinful 
mortals brethren ! 

Having decided the case of the righteous, represented 
by sheep, the Judge will then pass sentence upon those 
on his left hand, represented by goats, and expressed in 
the fearful words, u Depart, ye cursed," or those who 
deserve punishment, " into everlasting fire, prepared for 
the devil and his angels," and then will give as a reason 
for this sentence, their neglect to perform deeds of kind- 
ness and charity to him. In vindication of their con- 
duct, they will say, " When have we seen thee hungry, 
thirsty, naked, sick or in prison and did not minister to 
thee ? " " Inasmuch as ye did it not to these," on my 
right hand, " ye did it not to me." . At the conclusion 
of the decisive trial, those found guilty will be sentenced 
to everlasting punishment, but the righteous will be re- 
warded by life eternal. This parable of the sheep and 
goats is one of the most impressive and solemn ever 
uttered, for it settles the most important question per- 
taining to the final destiny of the human race. 

The Rich Fool. — When in Galilee, Jesus had been 
talking with the scribes and Pharisees, and a great crowd 
had gathered about him, so that some could not even 
get standing room sufficiently near to hear him. One 
man from the immense throng came near the Saviour 
and said, " Master, command my brother to divide the 
inheritance with me." He had probably disputed with 
his brother about the property, and now appealed to 



198 the Roman's story. 

Jesus as arbitrator in the quarrel. If he had any just 
claim, why not settle it by law ? The answer of Jesus 
was a rebuke to him ; he said, " Man, who made me a 
judge to settle disputes about your claims ? " meaning 
it was not his business to settle controversies of this 
kind ; he came to preach the gospel and left civil affairs 
to the magistrates. 

This incident led the Saviour to relate a parable nearly 
as follows, as a warning against covetousness, of which 
one or both of these brothers were guilty : A certain 
rich man owned a farm that was very fertile, and yielded 
abundant crops, so that his granary, called a " barn," 
was not large enough to hold them. Granaries in the 
East were generally under the ground, where the grain 
could be kept safe for a long time. The farmer was 
troubled about a place in which to store his produce, 
but finally decided to enlarge his granary for storage. 
He reasoned thus: "I will pull down my barns and 
build greater ones, and there will I store my grain, and 
then I will say, ' Soul, thou hast an abundance laid up, 
enough to last many years ; take thine ease, eat, drink, 
and be merry.' " But the Lord said to him, " Thou fool, 
this night thy soul will be required of thee, then to 
whom will belong the things thou hast provided?" 
" So is every one," said Jesus, " that layeth up treasures 
for himself and is not rich towards God." 

The Seed Springing Up. — This parable was spoken 
in Capernaum, a city of Galilee, a region in which Jesus 
was brought into frequent communication with those 
engaged in agriculture. Many of his parables and the 
figures of speech used in his discourses referred to scenes 
in rural life, which proves he was a close observer of the 



ft 


t^ 








^ 

^LS 




• 
1 







THE DAUGHTER OF JAIRUS. 



THE PARABLES OF CHRIST. 199 

works of nature. The gospel, in its influence upon the 
hearts of men, may very appropriately be compared to 
the labors of the husbandman, who plants his seed in 
the ground, and then leaves it to attend to other duties, 
or, as it is expressed, he sleeps at night, and rising in the 
morning goes about his usual occupations, without any 
thought of the buried seed; but in the mean time it 
germinates, spriogs up and bears fruit in the following 
order : first, the blade or tender shoot, which gradually 
becomes a stalk ; after this, appears the ear or bud, and 
finally, the ripe wheat, expressed by the word corn. 

These processes were not understood by the husband- 
man, for no one can fully comprehend the operations of 
nature, but when the wheat is ripe, he understands it is 
time to harvest it, therefore he sends his laborers to cut 
it with their sickles and store it in his granaries. 

The lesson taught by this parable is, that religion in 
the heart of the believer is at first feeble and sometimes 
almost imperceptible, but it gradually advances until it 
comes to maturity, when he is removed from the earth 
to a more exalted state. A more general truth is, that 
the gospel had a small beginning in Judea, but finally 
it would spread to other regions and yield an abundant 
harvest. In the end Christ will send forth his angels 
and gather his disciples into his fold, which will occur 
at his second coming, when he will appear to judge the 
world. 

Servants Waiting for their Lord. — This parable, de- 
livered in Galilee, was under the similitude of a marriage 
feast, to which the master of a household was invited as 
a guest. He left his servants at home to watch for his 
return, so when he knocked at the gate, or door, for 



200 THE boman's story. 

entrance, they might open it immediately and not keep 
him waiting. As their lord delayed his coming, the 
watchers became weary and sleepy, therefore some of 
them yielded to the demands of nature, and were taken 
by surprise when their master returned, but others by 
great effort succeeded in keeping awake. The faithful 
servants were honored in the following manner : Their 
master assumed the position of a servant, and girding 
himself, that is, by confining his long flowing robe with 
a girdle around his waist, he waited upon them at table. 
Here Peter interrupted his Master by the question, 
" Whether the parable applied only to them," that is, 
the apostles, " or to every one ? " Jesus without answer- 
ing his question definitely, replied by saying, " Who is 
the steward whom his lord chooses to rule his house- 
hold?" It certainly is not the unfaithful servant who, 
finding that his master delayed his return, indulged his 
cruel disposition by beating the other servants, both 
male and female, and squandering his lord's property in 
feasting and drunkenness. 

The lord of such a servant will return unexpectedly, 
deprive him of his office as steward, and deliver him for 
punishment, for " The servant who knew his lord's will, 
but was disobedient, shall be corrected by many stripes, 
while those who through ignorance committed offences, 
will be chastised with few stripes." The Jews did not 
administer more than forty stripes or blows for one 
offence, and for smaller ones they inflicted only four, 
five, six, etc., according to the nature of the crime. The 
lesson of the parable is expressed in the following lan- 
guage, " Unto whom much is given, of him much will 
be required," that is, much will be expected of those 



THE PARABLES OF CHRIST. 201 

who possess great talents and opportunities, while less 
will be required of those who have fewer advantages, 
and possess smaller talents. 

The Lost Piece of Silver. — The recovery of an object 
lost, as previously stated, though of no great intrinsic 
value, frequently affords more pleasure to the owner 
than more valuable ones safe in his possession. This 
principle is illustrated by the parable of the piece of 
silver, spoken in Galilee. The Saviour represents a 
woman as having lost a piece of silver, or one drachm, 
worth about fourteen cents, a trifling sum, but probably 
she was poor and could not afford to lose it, as all her 
store mentioned was only ten pieces or drachms, equal 
to about one dollar and forty cents. She was very anx- 
ious about this misfortune, and made diligent search for 
the missing coin, which she may have dropped upon the 
floor or laid in some obscure place that she had forgotten. 
After searching in vain for some time, she lighted a can- 
dle and examined every dark corner, but without success, 
and then swept the house, thinking she might find it by 
this method. Finally, after searching a long time, she 
discovered the lost treasure in a very unexpected place, 
and in her joy she called her friends and neighbors who, 
perhaps, were aware of her anxiety, saying, "Rejoice 
with me, for I have found the lost piece of silver." 
The lesson taught is similar to that afforded by the 
parable of the lost sheep, namely, there is more joy in 
the presence of the angels over one straying sinner 
recovered, than for those who had not wandered. 

The Unjust Judge. — Jesus had crossed the Jordan to 
the east side, and came to Perea, where he delivered 
the following parable : There was in a certain city a 



202 THE eoman's story. 

judge, or one appointed to decide cases brought before 
him for settlement. This judge was not influenced by 
moral principles, for he feared not God, nor regarded 
the feelings, opinions or rights of his fellow-creatures. 
These civil officers were under obligations, by the Jew- 
ish laws, to show special attention to the rights of 
widows, since they had no one to protect them, and 
were commonly poor and liable to be oppressed. 

A certain widows in the same city, came to this judge 
and said, " Avenge me of my adversary," that is, protect 
me in my rights against my oppressor, who is unwilling 
to do me justice. The judge for a time turned a deaf 
ear to her petition, yet she continued to repeat her 
request, until he became weary of her importunities, 
and said to himself, " Though I fear not God, nor regard 
men, yet I will avenge this widow who, by her frequent 
coming and persistent appeals, wearies me." Jesus then 
directs the attention of his hearers to what the unjust 
judge said, and adds, " Will not God avenge his own 
elect," or his chosen people who cry to him day and night, 
though he may delay to answer their petition in order 
to test their faith ? One lesson taught is the power of 
importunity in prayer. 

The Pharisee and the Publican. — This parable given 
in Perea was intended as a rebuke to those who trusted 
in their own righteousness. 

Two men went to the Temple to pray, that is, in the 
court of the Temple, where prayer was usually offered. 
The Pharisee drew near the sacred building and stood, 
while he offered the following prayer : " I thank thee 
Lord, that I am not as other men, such as extortioners, 
unjust persons, adulterers, nor even as this publican. I 



THE PARABLES OF CHRIST. 203 

fast twice in the week, and I give tithes of all I pos- 
sess." According to his own declaration he had care- 
fully observed the outward forms of religion, and had 
not been guilty of any unjust or immoral act. 

The publican stood afar off, or in the most distant 
place of the court, from the Temple, and conscious of 
guilt, he would not raise his eyes to heaven, but smote 
upon his heart, as an expression of deep sorrow, grief 
and repentance, saying, " God be merciful to me a sin- 
ner." 

The Pharisees would have said, the first man was the 
one approved by his Maker, but Jesus told them the 
publican was the most acceptable to God, " For whoever 
exalteth himself shall be abased, and he that humbleth 
himself shall be exalted." 



CHAPTER XVII. 

DISCOURSES OF CHRIST. 

Interview with Nicodemus. — Jesus had gone to the 
capital to attend the Feast of the Passover, where 
large numbers of the Jews were present from all parts 
of the country. Many were persuaded that he was the 
Messiah on account of the miracles he had wrought, 
and some of these were, doubtless, sincere believers, 
while others yielded an intellectual assent, but their 
hearts were not affected, for they did not understand 
the spiritual nature of Christ's teaching. The princi- 
pal object of John's Gospel was to prove that Jesus was 
the Messiah, and it would strengthen his argument if 
he could offer the testimony of one of the leading 
Pharisees, who were nearly unanimous in their opposi- 
tion to the claims of the Saviour. 

Nicodemus, a ruler of the Jews, that is, a member of 
the Sanhedrim or Great Council of the nation, came to 
Jesus in the evening, after the multitude had dispersed 
leaving him quietly alone. Both Jesus and the ruler 
were more at leisure at such a time, besides, he would 
be more likely to avoid strong opposition which might 
endanger both the Saviour and himself. The future 
conduct of Nicodemus bears evidence of his sincerity. 



DISCOURSES OF CHRIST. 205 

He is mentioned twice afterwards ; once as protesting 
against the unjust suspicions of the' Jews by saying 
when Christ was accused, " Doth our law judge a man 
before it hears him? "and again when he came with 
Joseph of Aramathea, to remove the body of Christ 
from the cross, embalm it and place it in the sepulchre. 
When Nicodemus came to Jesus, he said, " Rabbi," a 
title of respect conferred on Jewish teachers, " we know 
that thou art a teacher come from God, for no one can 
do the miracles thou doest except God be with him." 
He camS to be instructed, and this was his introduction. 

Jesus begun by stating the fundamental and essential 
doctrine of his religion, namely, the new birth, or a 
change of heart. He said " Except a man be born again, 
he cannot see the kingdom of God," that is, he is not 
fitted to partake of its blessings. The ruler understood 
the Saviour's declaration literally, and inquired how 
could he be born a second time ? Jesus explains his 
meaning by saying, it was necessary to be born of the 
spirit, signifying that the regeneration of the soul is 
through the influence of the Holy Spirit. He then 
begins a discourse on the subject, when Nicodemus said, 
How can these things be ? " " Art thou a Master in 
Israel, and knowest not these things ? " replied the 
Saviour. The doctrine of regeneration is taught in the 
Old Testament and being a teacher of religion Nicode- 
mus ought to have understood it. Jesus then resumed 
his discourse in which he taught that his mission to the 
world was to save sinners. 

The Woman of Samaria. — The life of Jesus was in 
danger in consequence of the malice of the scribes and 
Pharisees, therefore he left Judea for Galilee where he 



206 the Roman's story. 

would be more safe, and in going thither, he must pass 
through Samaria as the most direct route. In his 
journey he came to the vicinity of the city of Sychar, 
about fifteen miles south of the city of Samaria, between 
Mount Ebal and Mount Gerazim, both celebrated in the 
history of the Israelites. It was one of the oldest towns 
of Palestine, formerly known as Shechem or Sychem, 
belonging to the tribe of Ephraim and was the place 
where Joshua assembled the people to renew their 
covenant with the Lord. After the death of Gideon, it 
became a place of idol worship, and was destroyed by 
Abimelech, who overthrew the city and sowed the ground 
with salt, but it was afterwards rebuilt and became the 
home of Jereboam, King of Israel. Jacob bought a 
piece of ground near the city, and here was Jacob's well. 
It was the middle of the day, and Jesus, becoming 
weary with his journey, sat down by the well to rest 
while his disciples went to Sychar to buy some food. 
While waiting for their return, a Samaritan woman 
came to the well to draw water, and Jesus, being 
thirsty, said to her, " Give me some of the water to 
drink." The woman, recognizing him as a Jew, was 
surprised at his request, for the two nations had no 
dealings with each other, and said, " How is it that a 
Jew should ask a favor from a Samaritan ? " He re- 
plied, that if she knew who he was, she would ask of 
him living water. She did not understand his meaning, 
but their interview was continued, in which the Saviour 
told her many truths, some of them relating to her per- 
sonal history, when she replied, " I perceive thou art a 
prophet." She referred to a coming Messiah, when 
Jesus affirmed that he was the Messiah. He then 



DISCOURSES OF CHRIST. 207 

instructed her in the true religion, and she became so 
impressed with his teaching, that she left her water-jar 
and returned to the city to inform the citizens about 
him, when many of them came to the well and found 
him still there. 

In the mean time his disciples returned with food, 
and were surprised that he should hold any conversa- 
tion with a Samaritan. They urged him to eat, but he 
said, " My meat is to do the will of Him who sent me." 
Many of the Samaritans believed on him, and urged him 
to remain with them. He tarried two days, and during 
that time many more believed, so that the gospel was 
preached to a foreign nation, during the ministry of 
Christ. After the two days spent in Samaria, Jesus 
resumed his journey to Galilee. The account of his 
discourse at Nazareth is given in another chapter. 

The Sermon on the Mount. — Jesus had been preach- 
ing and performing miracles in Galilee, so that his fame 
spread throughout Syria, Phoenicia and some other coun- 
tries, and as a result great multitudes followed him 
from different regions, as Galilee, Decapolis, or the 
ten cities east of the Jordan, Tyre, Sidon, Judea, and 
from Jerusalem. As only a few, comparatively, of so 
large a multitude could come near so as to hear his 
words if he stood on a level with his hearers, he 
ascended a hill or mountain in the vicinity, and occu- 
pied a position on the declivity, probably, where he 
could be heard by a large number. This eminence 
has been called the " Mount of Beatitudes," but its 
exact location is not now positively known. Tradi- 
tion assigns a hill a short distance north of Caper- 
naum as the Mount of Beatitudes. 



208 the Roman's story. 

After ascending the mount, the Saviour sat down, the 
common position among the Jews for. preaching, as an 
intimation to the crowd at the foot of the hill, that he 
was about to address them, therefore those attending 
upon his ministry regularly came nearer, that they 
might hear all his words. What are called "beati- 
tudes," comprised nine : First, a blessing for the poor 
in spirit, or the humble ; Second, for those who mourn ; 
Third, for the meek ; Fourth, for those who earnestly 
seek for righteousness, represented by the hungry and 
thirsty ; Fifth, for the merciful ; Sixth, for the pure in 
heart ; Seventh, for peacemakers ; Eighth, for those 
persecuted for righteousness ; Ninth, for those slandered 
on account of being Christians. 

The Sermon on the Mount is the longest and most 
comprehensive delivered by the Saviour as recorded by 
the sacred writers, and contains some of the most vital 
principles of religion. It has been said there is no 
Christian duty it does not enforce, and may be consid- 
ered an epitome of the whole duty of man, and a " per- 
fect standard of Christian living." 

Instructions to the Apostles. — When in Galilee, Jesus 
called together his disciples known as the apostles, in 
order to give them special instructions and power to 
work miracles. They were to preach the gospel to 
their own countrymen only, as the time had not come 
for labor among the Gentiles* These missionaries 
were sent out in companies of two each, that they 
might encourage and assist each other in cases of 
emergency. They were not to make any provision 
for their support, as they would be entertained by 
those who accepted their teachings. They were not 



DISCOURSES OF CHRIST. 209 

to provide themselves with money, knapsacks, extra 
shoes or sandals, nor extra clothing, such as coats or 
tunics. They were, however, allowed to wear sandals 
to protect their feet during their travels, and to carry a 
staff, a necessary protection against danger. The reason 
given for these directions was that "the workman is 
worthy of his meat." Those who had walking sticks 
were to take them, but those who had none need not 
provide themselves with them. 

" When you arrive at a city or town," said their 
Master, " inquire about the people to ascertain who 
will be likely to show you hospitality, and abide there 
during your visit, but do not go from house to house " 
like idle vagrants. " When you enter a house, salute 
the family to show the customary tokens of respect, 
and if the members are willing to receive you, let your 
peace come to it, but if they will not receive you, this 
blessing shall not be theirs. Whoever will not receive 
you nor listen to your words, when you depart shake 
off the dust from your feet as a witness against them, 
and it will be more tolerable for Sodom and Gomorrah 
in the Day of Judgment, than for that city." This was 
a fearful doom, but as the cities of Palestine in the 
time of Christ had greater light, their punishment for 
neglecting that light would be more severe. He 
warned them against dangers they would be likely to 
encounter, saying, " I send you as sheep in the midst of 
wolves ; your innocence or philanthropy will not pro- 
tect you, therefore be wise as serpents and harmless as 
doves." By this he meant they should exercise caution 
and wisdom, the serpent being the emblem of these 
qualities, and the dove of innocence. They should not, 



210 

unnecessarily, expose themselves to danger, but they 
would, however, encounter greater perils than from 
wolves, since they would be from men, " For they will 
deliver you," said Jesus, "to the Council, or judicial 
tribunal, they will scourge you in the synagogues and 
bring you before governors and rulers on account of 
your attachment to your Lord." 

Scourging or whipping was a common mode of 
punishment in ancient times, when the victim was laid 
on the ground with his face to the earth, and the blows 
were inflicted on his naked back, and sometimes he was 
tied to a post. A rod was used with thongs or lashes 
not unfrequently containing points of iron, called scor- 
pions. The law of Moses forbade more than forty 
stripes to be inflicted at one time, therefore the Jews 
used a scourge with three lashes, and administered 
thirty-nine stripes only. Paul was scourged five times 
in this manner. The Romans did not observe this rule, 
but inflicted the number of blows that suited them, 
therefore the Saviour was scourged before his cruci- 
fixion until he became too weak to bear his cross. 
Christ's prediction that his disciples would be ar- 
raigned before kings and rulers was literally fulfilled. 
It is said that Peter was brought before the Emperor 
Nero, and John before Domitian, and other apostles ap- 
peared as criminals before different rulers. 

The disciples whom Jesus sent to preach the gospel 
were obscure fishermen of whom the world knew noth- 
ing, yet when brought before emperors, kings and rulers 
they were not to be anxious about what they should 
say, for they would, on such occasions, be inspired from 
heaven. He then tells them what to expect. Families 



DISCOURSES OF CHRIST. 211 

would be divided among themselves; for example, 
brother against brother, father against his child, and 
children against their parents; they would persecute 
one another even unto death, and his disciples would be 
hated by all men for his sake, but he that endured unto 
the end should be saved. Some of the methods of put- 
ting Christians to death have been the following : By 
crucifixion, casting them into boiling oil, burning at the 
stake, roasting alive, compelling them to drink melted 
lead, torn in pieces by wild beasts, covered with pitch 
and burned, as they were by the Emperor Nero, to light 
his gardens by night, and by many other fearful tortures. 
When they were persecuted in one city, they were to 
escape to another, and this was to be continued, for they 
could not visit every city in their native land before the 
coming of the Son of Man, that is, before the destruction 
of Jerusalem and the end of the Jewish economy, which 
occurred 70 A. d. " The disciple is not above his 
master," said Jesus, that is, he must expect the same 
treatment, and if the world had called him Beelzebub, 
or the prince of devils, they must expect to be called 
the same. Beelzebub was considered the lowest and 
most offensive of all the heathen gods, therefore by ap- 
plying the name to Christ, or attributing his miracles to 
the influence of this demon, his enemies expressed their 
greatest contempt for him. He told them not to fear 
their malicious foes, for their innocence would even- 
tually be vindicated, and, as an illustration, he refers to 
the sparrows but little valued among the feathered 
tribe, yet their Heavenly Father cares for them, and 
not one falls to the ground without his notice ; if then 
he has such care for them, his human children are 



212 the Roman's story. 

dearer to him, since they are of more value than many 
sparrows. 

Another illustration given was, that the Father knows 
the number of the hairs on our heads, and if he cares 
for such insignificant affairs, he will certainly provide 
for the personal comfort and safety of his children. 
Having received their orders from their Lord, the 
disciples started on their mission tour and preached the 
gospel, confirming their teaching by casting out devils, 
healing the sick and performing other miracles, and 
when they returned, related to the Master what they 
had done and the success of their labors. 

Jesus was at or near Capernaum when he chose his 
apostles, and in their journeys they might become sepa- 
rated, therefore, when he wished to address them collec- 
tively, he called them to his presence to give them their 
instructions. The Saviour himself alone had, to this 
time, performed the duties of preaching the gospel and 
working miracles, but now he invested the apostles with 
these powers. 

Knowing the character of Herod the Tetrarch, who 
had put John the Baptist to death, Jesus felt it would 
not be safe to remain in his jurisdiction, therefore he 
conducted his disciples privately to a desert place, 
helonging to the city of Bethsaida, in Galilee, but the 
multitude from whom his movements could not be con- 
cealed followed him, and moved with pity, he did not 
check their curiosity but received them kindly, and 
preached to them, and healed the sick, and cared for 
their physical wants. 

The Lake Cities. — The Saviour was in Galilee when 
he delivered his fearful judgment against the cities of 



DISCOURSES OF CHRIST. 213 

Chorazin, Bethsaida, and Capernaum, where he had per- 
formed a large number of his miracles, and delivered 
many of his parables, yet the inhabitants, to a great 
extent, rejected the gospel. He said it would be more 
tolerable for Tyre and Sidon — heathen cities — in the 
day of judgment, than for them, for Tyre and Sidon 
would have repented in sackcloth and ashes, had the 
gospel been preached to them. Sackcloth was a coarse 
fabric worn by the poor, and on occasions of mourning. 
The Jews also were accustomed to put ashes on their 
heads, as an expression of grief. Capernaum had been 
highly favored, as Jesus spent a great part of his public 
life there, and taught the people. He said, " Though it 
was exalted to heaven, it should be brought down to 
hell," or Hades. The city had been peculiarly favored 
in regard to worldly advantages, as well as religious 
privileges. It was wealthy and prosperous, and had 
been specially distinguished by the preaching and mira- 
cles of Christ ; but because the people rejected him, it 
should be reduced to the lowest place among cities. 
The prediction of Christ in relation to this city, as 
well as to Chorazin and Bethsaida, has been literally 
fulfilled. In the war between the Jews and the Ro- 
mans, they were destroyed. 

Discourse at Jerusalem. — The circumstances which 
led to this discourse were briefly as follows: Jesus 
went from Galilee to Jerusalem to attend one of the 
great festivals, as the law required, and while there he 
cured a man on the Sabbath, as related in a previous 
chapter. 

The Jews wished to take his life because he had per- 
formed this miracle on the Sabbath, but the Saviour 



214 the Roman's story. 

vindicated his conduct by affirming that his Father 
worked on that day, that is, He did not suspend his 
labors, but continued to provide for all his creatures 
just the same, " Therefore," said Jesus, " I work." 
This was another cause why they wished to kill him, 
for he had not only violated the Sabbath, but had made 
himself equal with God, by calling him Father. Jesus 
then addressed them in a discourse of some length, af- 
firming his authority and its source, and the intimate 
relation between the Father and Son, and that the lat- 
ter was entitled to the same honor as the former. If 
the Saviour was to be equally honored with the Father, 
was it not a proof of his Divinity ? The Jews so under- 
stood it. . 

The discourses of Jesus in the Temple during the 
Feast of Tabernacles were desultory, as he was fre- 
quently interrupted by questions and angry debates. 
He had retired to Galilee on account of the danger of 
assassination by the leaders in Judea, but when the 
feast was about to be celebrated at Jerusalem, his 
brethren, who did not believe in him as the Messiah, 
said in derision, " Do you go to Judea, that the disciples 
now there may see your works, for all men seek noto- 
riety, and if you do work miracles, let it be known to 
the world." 

Jesus replied, " The time for me to go has not come, 
but it makes no difference when you go, as you do 
nothing in opposition to the rulers, therefore, they do 
not hate you as they do me, because I bear witness 
against them." 

The Saviour then tarried in Galilee until his breth- 
ren had gone to the feast, when he departed secretly, 



DISCOURSES OF CHRIST. 215 

that he might avoid danger. The Jews were expecting 
him at the festival, and were discussing the subject, 
since there was a difference of opinion about him, some 
affirming that he was a good man, others, that he was an 
impostor, yet no one spoke openly of him for fear of the 
rulers. About the middle of the feast, or four days 
after it began, Jesus came to the Temple to instruct 
the people, when he aroused the curiosity and surprise 
of his listeners. " How is it," said they, " that this 
man understands the Scriptures and the traditions of 
our nation, seeing he has never been instructed in our 
schools of learning ? " 

Jesus understanding their doubts said, " My teaching 
and doctrine are what my Father sent me to proclaim, 
and if any one is willing to accept them, he shall know 
whether they are from Him, or only my own. Did not 
Moses, whom you all respect, give you the law, yet none 
of you keep it ? Why do you seek to kill me ? " Some 
one replied, " Who attempts to kill you ? Thou art pos- 
sessed of the devil, and art mad." This man may not 
have been aware of the design of the rulers to take his 
life, therefore he considered the Saviour insane. He 
referred to his miracle of healing a man on the Sabbath 
at which the Pharisees were greatly offended, yet they 
performed one of their rites on the Sabbath, therefore 
they were charged with passing unrighteous judgment. 

Some one in the company said, " Is not this the one 
whom the rulers seek to kill ? Yet they do not arrest 
him. Do they believe he is the Messiah ? We know 
whence he is, but when Christ appears, no one can tell 
from what place he comes." The Jews understood he 
would be born in Bethlehem, but after his birth, they 



216 the eoman's story. 

believed he would be concealed in a mysterious way, 
and then suddenly appear from some unexpected quarter. 

Jesus raised his voice so that all could hear and said, 
" You know me and know whence I am," meaning, you 
should understand, since you have clear evidence of my 
Divine mission, and then added, " I come not of my- 
self, but my Father sent me." After this his enemies 
sought an opportunity to arrest him, yet they did not 
carry out their plans. Many of his hearers believed on 
him and said, " When Christ comes, will he do more 
miracles than he has performed ? " 

When the chief priests and Pharisees heard what the 
people said, they sent officers to arrest him, fljid when 
they returned without their prisoner, they inquired why 
they had not brought him. Their reply was, "Never 
man spake like this man." The Pharisees said, " Are 
ye also deceived ? Have any of the rulers believed on 
him ? The multitude who have never been taught in 
the schools are of no account and are cursed." Nico- 
demus, one of the Council, said, " Does our law judge 
a man without a trial ? " To express their contempt they 
said, " Are you from Galilee ? Out of Galilee ariseth 
no prophet." There was so much disorder in the Great 
Council that it broke up in confusion, and every mem- 
ber returned to his own home. 

Jesus told his audience that, " Only a little while am 
I with you, and then I shall go to Him who sent me, 
but where I go ye cannot come." It was supposed 
this was said about six months before his death. The 
expression, " Ye shall seek me and shall not find me," 
has been explained as follows : You shall seek the 
Messiah to deliver you from the Romans, during the 



DISCOURSES OF CHRIST. 217 

siege of Jerusalem, as you expect him to appear as a 
conqueror. His listeners did not understand him, and 
conversed among themselves about his assertion that 
they could not follow him. " Where will he go that 
we cannot follow him ? Will he go to the Gentiles 
and teach them ? " 

During the last and most important day of the feast, 
Jesus said, "If any man thirst, let him come to me 
and drink, and from him that believeth on me shall 
flow rivers of water," a figure of speech that means 
his piety would be like a running stream, carrying bless- 
ings to others. The gospel would be a constant and 
life-giving source of spiritual favors. The discourse 
made an impression on his audience, yet there was a 
difference of opinion, some affirming that he was the 
prophet to appear before the Messiah, others thought 
he was the Christ, while others probably doubted and 
inquired, " Will Christ come from Galilee ? Hath not 
the Scriptures said that he will descend from the family 
of David, and his birthplace will be Bethlehem, the 
city of David ? " These doubters, it appears, were 
ignorant of the Saviour's native place. 

The Ears of Corn. — When travelling with his dis- 
ciples during a missionary tour in Judea, they passed, on 
the Sabbath, a field of grain consisting of wheat or 
barley called corn. The disciples being hungry gathered 
some of the stalks of grain and rubbing them in their 
hands, to separate the kernels from the stems, they 
began to eat them. When the Pharisees saw them 
doing this they asked their Master why he allowed 
them to do what was not lawful on the Sabbath ? Moses 
had given a law making it right to gather the ears of 



218 the soman's story. 

corn or grain on the Sabbath, to relieve present necessi- 
ties, and Jesns asserted that it was not unlawful, accord- 
ing to the teachings of their great lawgiver. 

He then strengthens his argument by referring to an, 
incident in the life of David, whom all the Jews vene- 
rated, which was as follows : When hiding from the 
deadly hatred of Saul, faint and hungry, he went to the 
priest for some of the shew-bread, which none but priests 
were allowed to eat, but David, in opposition to this 
law, partook of it to satisfy his pressing wants, and was 
justified in doing so. The Saviour then refers to the 
custom of sacrificing animals on the Sabbath in the per- 
formance of religious ceremonies, which required labor, 
and closes his discourse by defending his conduct for 
allowing his disciples to gather the ears of wheat on 
the Lord's Day, saying that he was " Lord of the Sab- 
bath," and that " it was made for man and not man for 
the Sabbath," meaning that it was intended for his 
welfare, and that his real wants must be considered, 
but he does not teach that it is not a violation of the 
Sacred Day to attend to unnecessary business, or indulge 
in worldly pleasures. 

Sabbath Work. — This discourse was given at Caper- 
naum, and the occasion was the miracle of curing a 
man whose hand was paralyzed ; this was done in a 
synagogue, on the Sabbath. For this act the Pharisees 
held a council to devise some plan to murder the 
Saviour, but, understanding their plot, he withdrew 
from that vicinity, followed by a great crowd, whom he 
charged not to make known to the rulers his place of 
retreat. The time had not come for him to be delivered 
to his enemies, therefore he would be prudent and not 



DISCOURSES OF CHRIST. 219 

expose himself unnecessarily to danger. The Herodians, 
a political party adopting the views of Herod the 
Great, who had sought to take the life of the infant 
Saviour, joined the would-be murderers of Jesus. When 
the Jewish leaders heard that he had cured a man 
blind, dumb and possessed with an evil spirit they said 
to themselves, he performed his miracle by the power 
of Beelzebub, the prince of devils. They could not 
deny that a miracle had been wrought, but they were 
determined to counteract its influence by ascribing it 
to the power of demons. Jesus reading their thoughts 
preached a sermon, based upon arguments they could 
not answer. First, " A kingdom or a house (family) 
divided against itself cannot stand. Second, If I cast 
out devils by Beelzebub, by whom do your disciples 
cast them out, a power they claim to possess ? Third, 
If I cast them out by the Spirit of God, then His king- 
dom has come." Another illustration was the method 
a burglar would pursue when breaking into a house. 
He would first bind the strong master of the house, and 
then proceed to plunder it. The Saviour then states 
the general principle that there can be only two parties 
in the world, — one in sympathy and acting with him, 
and the other against him. He states the awful nature 
of the sin the Jews were committing against the Holy 
Spirit, and if they continued in this sin they could 
never be forgiven, for it was blasphemy against God. 
A word against the Son of Man might be pardoned, but 
one spoken against the Holy Spirit, meaning, probably, 
the Divine nature of Christ, cannot be forgiven, and 
the one guilty of the offence is in danger of eternal con- 
demnation. Jesus further illustrates his subject by 



220 

saying " A tree is known by its fruits," that is, one's 
character is known by his works. If he, the Saviour, 
was in league with Satan, he was wicked, but if not, 
their charges were blasphemous. He then compares 
his enemies to vipers or poisonous serpents, emblems of 
malignity and mischief. This metaphor signifies the 
exceeding wickedness of some of the Jewish nation in 
his day. Jesus closes his discourse with the solemn 
declaration that for every idle word, that is, vain, 
thoughtless word, or more especially wicked, malicious 
word, men shall give an account in the Day of Judgment, 
for they are the indications of the true state of the 
heart. 

The Bread of Life. — The discourse on this subject 
was, to some extent, colloquial, since Jesus was inter- 
rupted by questions and dissents from his hearers. 
He had performed the miracle of the loaves, and as a 
result those who witnessed it professed their belief that 
he was the Messiah whom they supposed was to be a 
temporal prince, therefore they wished to proclaim him 
king and compel him to assume the title and dignity of 
one, since he was not disposed to assume the office 
which belonged to him. To avoid this forced recog- 
nition, Jesus withdrew from the multitude and retired 
to a mountain alone, doubtless to hold communion with 
his Father in heaven. Then followed the tempest and 
miracle of walking on the sea. 

The people were not disposed to abandon their pur- 
pose, therefore they crossed the Sea of Tiberias and 
came to Capernaum seeking Jesus, and when they 
found him said, " Rabbi, when didst thou come hither? " 
The Saviour improved this opportunity to preach a 




PETER DENVIVG CHRIST. 



DISCOURSES OF CHRIST. 221 

sermon, in which he showed them that selfishness was 
the motive which governed their actions. He said, 
" Ye seek me, not on account of the miracle, but because 
ye were fed by the loaves. Labor not for temporal 
blessings," that is, be not over-anxious about them, 
" but strive for those which are enduring, such as the 
Son of Man will give, for Him hath God the Father 
sealed," that is, approved. His miracles were proofs 
that his doctrines were true, just as a seal confirms a 
deed or a compact. 

The people interrupted the speaker by inquiring what 
they ought to do in order to obtain the blessings of salva- 
tion. They requested him to give a sign or some 
evidence apparent to the senses, such, perhaps, as a 
comet, thunder and lightning, sudden darkness or an 
earthquake, a remarkable request after the miracles 
they had witnessed or heard of. They referred to the 
manna with which their ancestors were fed in the 
wilderness and which they said Moses gave them. He 
replied that it was not Moses that gave them the manna, 
implying it was Jehovah who gave it, and then 
adds that his Father gives them the real bread for 
the nourishment of the soul, and that the bread from 
heaven sent for the life of the world was himself, and 
those who come to him shall never hunger, and those 
who believe in him shall never thirst. " All that the 
Father giveth me shall come to me, and him that 
cometh to me I will in no wise cast out." Jesus con- 
tinued his discourse by asserting that no one would be 
lost of those whom the Father had given him, but he 
would raise him at the last day, and he should have 
eternal life. 



222 the Roman's story. 

The Jews murmured among themselves because the 
Saviour said, "I am the bread that came down from 
heaven." "Is not this Jesus, the son of Joseph? how 
then did he come down from heaven? Is he greater 
than Moses ? " Knowing their thoughts, he said, " Do 
not murmur among yourselves, for no one can come to 
me and accept my doctrines unless he is drawn by the 
Father who sent me, and all such I will raise up in the 
last day." He then alludes to the teaching of the 
prophets who affirmed that the saints shall all be taught 
of God, and to guard against any delusion, he said " No 
one has seen the Father except the One who is of God," 
referring to himself. The preacher then reaffirms the 
doctrine that he was the Bread of Life, " Your fathers 
are dead who partook of the manna, but I am the Liv- 
ing Bread of which if one eats he shall live forever. 
The bread I will give is my body, that is given as an 
atonement for sin." 

These sentiments aroused opposition from his hearers 
who had a controversy among themselves, saying, " How 
can this man give us his flesh to eat ? " Jesus under- 
standing their doubts affirmed with great emphasis, 
that unless they partook of his flesh and blood, they 
had no life in themselves, but those who did should 
participate in the resurrection of the just, and then 
repeated what he had previously said about his being 
the Bread of Life that came down from heaven. 

At this stage of his discourse, many of his followers 
said it was a doctrine too difficult to believe, when 
Jesus knowing their thoughts, said, " If this offends 
you, what will you think when you see the Son of Man 
ascend to heaven ? " He closed his discourse by saying 



DISCOURSES OF CHRIST. 223 

there were some of his hearers who did not believe, and 
from that time many of his professed disciples left him. 
When he asked the apostles whether they would forsake 
him, Simon Peter replied, " To whom shall we go ? 
Thou hast the words of eternal life, and we believe and 
art sure thou art the Christ, the Son of God.'" To put 
them on their guard against temptation and the deceit- 
fulness of their own hearts, the Saviour said, " I have 
chosen from the great multitude of my followers only 
twelve apostles, and yet of this small number one is a 
devil." 



CHAPTER XVIII. 

DISCOURSES OF CHRIST — CONTINUED. 

Traditions. — While Jesus was laboring in the towns 
and villages, some of the scribes and Pharisees from 
Jerusalem came to him, not for instruction, but to find 
fault with his teaching, doubtless. During their visit 
they were probably entertained at the same house with 
him and his disciples, when they observed that the 
traditions of the elders about washing the hands before 
eating had not been respected by the followers of Jesus. 

The Jews attached great importance not only to the 
frequent washing of the hands, but also of cups or 
drinking-vessels, pots or measures for liquids, vessels of 
brass used for cooking, and tables, or more properly 
couches, on which they reclined at meals. Cleanliness, 
it is admitted, is a very important habit, conducive to 
health and pleasure, but the error of the Jews was 
they placed the ceremonial above the moral law. They 
believed that Moses on Mount Sinai received two dif- 
ferent kinds of laws — one was revealed in their Scrip- 
tures ; the other comprised such as were transmitted 
verbally from one generation to another, and that 
Moses delivered them to Joshua, that he taught them 
to the judges and they, to the prophets. 



DISCOURSES OF CHRIST. 225 

These traditions were numerous, and some were tri- 
fling, but the Jews regarded them of more importance 
than the teachings of Moses or the prophets as recorded 
in the Scriptures ; they were contained in the Talmuds, 
the great depositories of the doctrines and opinions of 
their nation. 

When they noticed the disciples did not wash their 
hands before eating, the scribes and Pharisees com- 
plained to their Master, who, in his answer, implied 
that no one was under obligation to obey their tradi- 
tions, since they were not given by Divine authority, 
and then mentions a special case in which tradition 
made void the law commanding all persons to honor 
their parents, and shows them how they had violated 
this command. They were in the practice of dedicat- 
ing to the service of God, any of their possessions 
they chose, by saying it was corban, that is, a gift, and 
when this decision was made, it must be observed, 
without respecting the claims of needy parents, while 
the Mosaic law required that a son should provide for 
his parents when they were feeble and unable to care 
for themselves. 

The Saviour did not intend to condemn the practice of 
giving for religious and charitable objects, for both in 
the law and in the gospel this was required, but he 
meant it was wrong to withhold from parents and other 
relatives that assistance they needed, under the pretence 
of religion. He told them plainly they were hypocrites, 
and applied to them the language of Isaiah who con- 
demned the Israelites of his time for teaching the doc- 
trines of men instead of the Lord. Jesus taught that 
the heart was the source of pollution, not what one eats. 



226 the Roman's story. 

The scribes and Pharisees were, of course, offended 
at his doctrines, since he set aside their traditions, and 
when the disciples told their Master about it, he re- 
plied, " Every plant or doctrine not given by my 
Father will be uprooted. Do not be troubled, they " — 
that is, his enemies — " are blind leaders of the blind, 
therefore both will fall into the ditch." The disciples, 
not understanding their Teacher's meaning, asked for 
an explanation. As if surprised at their ignorance 
and dulness of apprehension, he said, "Are ye also 
without understanding? Do you not know the food 
eaten does not affect the soul? The doctrine of the 
Pharisees about washing the hands is absurd; it is 
the heart that must be cleansed." Jesus then states 
what does constitute sin : First, evil or wicked 
thoughts ; Second, murder ; Third, adultery ; Fourth, 
theft ; Fifth, false witness or lying ; Sixth, blasphemy ; 
Seventh, covetousness ; Eighth, wickedness, that is, 
malice or the desire to injure others ; Ninth, decep- 
tion ; Tenth, lasciviousness, lust or unbridled passion ; 
Eleventh, an evil eye, or a malignant, proud, injurious 
disposition ; Twelfth, pride or self-exaltation ; Thir- 
teenth, foolishness or choosing wrong methods for 
gaining a purpose. These are what defile the man, 
and all have their origin in the heart. 

Forgiving Injuries. — This topic has been referred to 
on another page, to which may be added further re- 
marks. According to Luke, the Saviour said in sub- 
stance, " If a person does you an injury, go and tell 
him of his fault and ask an explanation, and if he re- 
pents, forgive him, not once only, but seven times a 
day, if he asks it." He illustrated his subject, as before 



DISCOURSES OF CHRIST. 227 

stated, by the parable of the king and his servants. 
Jesus declared that " Unless ye forgive men their 
trespasses, j^our Heavenly Father will not forgive your 
trespasses." The duty of forgiving those who injure us 
seemed so difficult, that the apostles said, " Lord, in- 
crease our faith." 

The Feast of Tabernacles. — ■ This festival was cele- 
brated at Jerusalem, as previously stated, from the fif- 
teenth to the twenty-third of the seventh month, that 
is, October, to commemorate the journey of the Israelites 
through the desert of Arabia on their way from Egypt 
to Canaan. The eighth day of the feast was especially 
important, and during the festival the people dwelt in 
booths or tents. It was also a feast of thanks for the 
vintage and gathering of fruits, therefore called also the 
" Feast of Gathering," and was a joyful occasion when 
many sacrifices were offered and special ceremonies were 
observed, briefly as follows : The priests drew water from 
the fountain Siloam near the eastern walls of Jerusalem, 
carried it through the water-gate to the Temple, and 
poured it on the ground near the altar, the Levites, 
meanwhile, playing upon musical instruments and 
singing Psalms cxiii, cxiv, cxv, cxvi, cxvii and cxviii. 

Lights were kept burning in the Court of the Women, 
during the festival, in four golden candlesticks of great 
height, while the priests and Levites standing on the 
steps of the Inner Court sang the Psalms from the 
cxx to the cxxxiv, called the " Song of Degrees," ac- 
companied by music and dancing, the performers bear- 
ing lighted torches in their hands. Every day of the 
feast the people carried branches of the palm, willow 
and myrtle trees in procession around the altar, shout- 



228 the Roman's story. 

ing " Hosannah," and on the seventh day the ceremony- 
was repeated seven times. 

The great festivals of the Jews comprised the Pas- 
sover, which continued seven days, the Pentecost, one 
day, and the Tabernacles, eight days, at which all adults 
able to attend were required to do so. Besides these 
some other national feasts were observed. 

While present at one of the festivals in Jerusalem, 
Jesus passed the night at the Mount of Olives, about 
one mile east of the city. The Garden of Gethsemane 
was on the western side of the mount, and the town or 
village of Bethany on the eastern side. Early in the 
morning he left Bethany, walked to the capital, entered 
the Temple and sat down, ready to instruct the great 
company assembled from all parts of Palestine and 
other regions where Jews lived, to celebrate the Feast 
of Tabernacles. During his discourse the scribes and 
Pharisees imagined they had found an opportunity to 
entrap the Saviour, by compelling him to adopt one of 
two alternatives that might bring him into trouble, 
either with the Romans or his own countrymen. 

They brought to him a woman arrested for violating 
the seventh commandment, and stating the circum- 
stances, said, " Master, the law of Moses requires that 
one guilty of such a crime shall be stoned, what dost 
thou say?" They did not state the case exactly, for 
though the punishment for such an offence was death, 
the particular manner of the execution is not specified, 
though the Jews, at a later period, decided it should be 
by stoning. Different modes of execution had been 
adopted for a violation of the Mosaic laws, such as 
strangling, death by burning, by the sword, and by 



DISCOURSES OF CHRIST. 229 

stoning. If Jesus decided that the criminal ought to 
die, his enemies might accuse him of claiming power 
which belonged exclusively to the Romans, their con- 
querers, while if he gave an opinion that the accused 
ought to be pardoned, they could say he denied the 
authority of Moses. 

Their plan was artfully laid and they undoubtedly 
felt sure they had entrapped him so that he could not 
escape, yet the question was met with marvellous wis- 
dom, and his enemies retreated in disgrace. Apparently, 
the Saviour gave no attention at first to the subject, 
and stooping down wrote with his finger on the ground 
or the dust of the pavement, in the Court of the Temple. 
What he wrote is not revealed, but it may have been 
a denunciation of the hypocrisy of the accusers. How- 
ever that may have been, it is evident they did not 
understand the character of the writing, and as Jesus 
seemed to take no heed of their question, they continued 
to ask him for a decision, when at length he stood and 
said, " Let him that is without sin among you," that is, 
who is guiltless of the same offence, "cast the first 
stone," then he resumed his writing. Under the Jew- 
ish law, in the punishment by stoning, one of the wit- 
nesses cast the first stone, that he might feel his re- 
sponsibility in giving evidence. Jesus well understood 
the moral character of the woman's accusers, therefore 
he knew that no one would dare to cast a stone. 

When the scribes and Pharisees heard the command 
of Jesus, conscious of their guilt, they left his presence 
one by one, beginning with the eldest, until no one was 
left but the accused. The Saviour rising and seeing 
her alone, said, " Where are thine accusers ? Hath no 



230 THE ROMAN'S STORY. 

man condemned thee ? " She replied, " No man, Lord." 
" Neither do I condemn thee, go and sin no more." 
By this acquittal he meant that he did not pass sen- 
tence as a magistrate, for this was what the Jews de- 
sired, that they might accuse him of assuming illegal 
powers under the Roman Government, but it is not 
implied that he did not consider her offence a crime, 
only that he had no authority to pass a judicial 
sentence. 

Shepherds and Sheep. — The patriarchal shepherds, 
as Abraham, Isaac and Jacob, were wealthy nomads, 
attended by a numerous train of servants. They exer- 
cised the rights of sovereign princes, such as making 
war upon their enemies, forming treaties, alliances, etc., 
yet they were free from the courtly ceremonies of royal 
potentates. They did not live in palaces, but in tents, 
and removed from one place to another at will, in 
search of pasture for their flocks, including sheep, hence 
their leaders were styled shepherds. 

Many rhetorical figures are borrowed from the habits 
of a pastoral life, with which the Jews were very 
familiar, therefore the Saviour often alludes to the 
relation existing between the shepherd and his sheep, 
.an office he claimed to sustain in regard to his follow- 
ers. In his discourse on the subject, he presents a clear 
and interesting account of the office of a shepherd, or 
what he should be to his flock. Here is a description 
of the sheepfold, an enclosure for the sheep at night, 
to protect them from wild beasts and robbers. It was 
surrounded by walls and guarded by watchmen, and 
entered by a door or gate opened and closed by a porter, 
so when the shepherd appeared, it was opened to him. 



DISCOURSES OF CHRIST. 231 

No thief or robber would come to the gate if he intended 
to steal from the flock, but he would gain access to the 
fold by climbing over the wall. 

The Pharisees professed to be the guides or shepherds 
of the people, but Jesus charged them with spiritual 
blindness, consequently, they were unfit for the office. 
The prophets referred to the Messiah under the image 
of a shepherd, therefore the Jews asked Jesus when he 
called himself the Good Shepherd, whether he was the 
Christ. 

The discourse about the Good Shepherd was delivered 
during the festival called the Feast of Dedication, 
which occurred about the middle of December, when 
Jesus was walking in Solomon's Porch, or covered way 
on the east side of the Temple. This feast was insti- 
tuted by Judas Maccabeus, between one and two centu- 
ries before the present era, to commemorate the purifica- 
tion of the Temple, after it had been profaned by 
Antiochus Epiphanes, when he captured Jerusalem, 
slaughtered forty thousand of its inhabitants and sold 
as many more for slaves. The festival continued eight 
days and was celebrated by singing hymns and psalms, 
and offering costly sacrifices, and during the time the 
Temple was decorated with gold crowns and shields, 
the city was illuminated, and other demonstrations of 
joy occurred. 

In early times the method of controlling flocks was 
by leading instead of driving them. The shepherd 
went before them and the sheep, recognizing his person 
and voice, followed him ; the relation between them was 
similar to that of a father and his children, one of great 
tenderness, especially when the shepherd is represented 



232 

as carrying the young lambs in his arms. He feels an 
anxious solicitude for any wanderer from his flock, and 
does not abandon his search until he finds it. He 
also gives special names to individual sheep. 

This animal is one of the most timid and harmless, as 
well as one of the most helpless against an enemy. It 
cannot defend itself, and conscious of this it becomes 
strongly attached to its leader, and will follow him 
wherever he leads. The shepherd has a strong attach- 
ment for, and a wonderful influence over his flock, 
which he guides by day and watches by night. The 
Psalmist says, " The Lord is my Shepherd. He maketh 
me to lie down in green pastures. He leadeth me 
beside the still waters." 

Jesus is the loving Shepherd of his flock who gave 
his life for them He said one who is hired to care for 
the flock, and is not the owner, will forsake it in time 
of danger, but he gave his life to save his sheep. He 
yielded to his enemies when the time came for him to 
die, but until then he avoided danger. Self-perserva- 
tion is a duty, though sometimes life must be surrendered 
in defence of a just cause. The discourse of Jesus 
about the Good Shepherd is full of Divine love, ten- 
derness and encouragement. 

The Rulers Denounced. — Certain of the scribes and 
Pharisees came to the Saviour and requested him to 
give them a sign, that he was sent of God, entirely 
ignoring the fact that he had performed a large num- 
ber of miracles, some of which they probably had 
witnessed, and of others they had heard from reliable 
authority. The request was not made in sincerity, but 
to tempt him, and in the discourse that followed, the 



DISCOURSES OF CHRIST. 233 

Saviour severely denounced the hypocrisy and wicked- 
ness of the Jewish rulers, or the scribes and Pharisees. 

He said an evil and wicked generation seeks for signs, 
but he would give one, however, and then referred to 
the prophet Jonah who was three days and nights in 
the stomach of a sea-monster, and by a miracle was 
preserved and restored to land; so the Son of Man 
would be raised to life after lying in the tomb for the 
same length of time. He then told his hearers that 
the people of Nineveh would appear in judgment 
against them, for they repented at the preaching of 
Jonah, and here was one — Christ himself — greater 
than Jonah. He illustrated his subject by another 
example : The Queen of Sheba came from the distant 
parts of the earth to be instructed by the wisdom of 
Solomon and there was One among them greater than 
Solomon. Jesus employed, as a figure, to teach them 
an important . lesson, their custom of cleansing their 
cups and platters, done with scrupulous care, while at 
the same time they were given to vicious habits, and 
were not careful to keep their hearts pure. He re- 
proaches them for not understanding that God who 
made the body created the soul also. " You, Phari- 
sees," said he, " are very careful to keep the body clean 
in order to please Him, but did not He create the mind 
or soul that is of vastly greater importance ? " 

He advised these self-righteous, hypocritical Jews to 
give alms to the poor, from their possessions acquired 
unjustly, and then pronounced a woe upon them, for 
giving tithes of their garden plants, such as mint, anise, 
and cummin, herbs of little value, while they neglected 
the more important subjects of the law, such as justice, 



234 the Roman's story. 

mercy and faith. He told them they committed the 
grossest sins under the guise of religion, saying, they 
neither entered into the kingdom of heaven themselves, 
nor allowed others to enter. They were very zealous 
to make proselytes, and when they were won, they 
were greater sinners than before ; they taught false 
doctrines, and rendered void the obligations of an oath ; 
they were superstitious, exact in small things, but in- 
different about those of great importance. They were 
anxious to appear righteous, at the same time they 
were deceitful and false at heart ; they professed great 
veneration for the pious dead, while they practically 
approved the murder of the prophets. Jesus compared 
the scribes and Pharisees to " whited sepulchres " which 
outwardly appeared beautiful, yet within were the 
decaying bodies of the dead. Tombs, among the Jews, 
were annually whitewashed to make them conspicuous, 
so that no one might come in contact with them, for, 
according to their law, such persons would be con- 
sidered unclean. The scribes and Pharisees were 
represented as adorning the tombs of the prophets, yet 
cherishing the same spirit that influenced their murder- 
ers. " Fill up the measure of your fathers," said the 
Saviour, in reference to their putting him to death. 
He called them a. generation of vipers, and then asks, 
" How can ye escape the punishment of hell ? The 
judgments due for shedding the blood of the saints 
from Abel to Zacharias, whom they slew between the 
Temple and the altar, shall come upon this generation, 
and you will fill up the measure of your iniquity by 
killing the Son of Man." 

Jesus accuses them of laying heavy burdens upon 



DISCOURSES OF CHRIST. 235 

the people, while they would not render the least aid. 
They occupied Moses' seat, that is, as expounders of the 
law in the synagogues ; and made broad their phylac- 
teries. These were strips of parchment or vellum on 
which were written certain passages of Scripture and 
were worn as amulets or charms. The practice was 
derived from a literal interpretation of the Divine 
command to the Israelites, to have the law on their 
foreheads and between the eyes. The frontlet, so 
called, was composed of parchment with inscriptions 
bound on the forehead with a thong or ribbon, and 
worn when they went to the synagogue. The Phari- 
sees enlarged them to signify they had a peculiar 
reverence for the law. A symbol to be worn upon the 
hand was made of two rolls of parchment, written with 
ink of a special kind, and these were also enlarged for 
the same purpose. The Pharisees made the borders of 
their garments, that is, the hem or fringe, conspicuous 
to attract notice, and chose the highest seats and chief 
places in the synagogues ; they sought to win the salu- 
tations or greetings of their countrymen in the market 
places where multitudes were accustomed to assemble, 
and to be addressed by the title " Rabbi," meaning great 
or master, given to eminent teachers. These rabbis 
officiated at marriages, announced divorces and taught 
in the synagogues and schools of learning. Their chief 
studies were the Talmud which contained the text 
of the law, and the Cabala or record of traditions. 
The Saviour forbade his disciples to be called Rabbi, 
neither should they call any man "Father" in the 
sense of a religious teacher, " for one is your Father, 
even God who is in heaven." 



236 

When Jesus was denouncing the sins of the scribes 
and Pharisees, one of the lawyers, a class learned in the 
teachings of the Mosaic law, interrupted him by saying, 
" Master, you reproach us." He was self-accused, know- 
ing he had done the same things. The Saviour then 
denounces the lawyers for offences similar to those of 
the scribes and Pharisees. 

The Jews were greatly exasperated at the charges 
brought against them, for they knew they were true, 
but instead of repenting of their sins, they became 
violent in their hatred of the Saviour, and tried to 
provoke him to say something that would bring him 
into trouble and danger. They sought to entangle him 
in a snare, as birds are often taken, that they might 
accuse him before the Sanhedrim, and have him con- 
demned. 

Humility, Prudence and Other Topics. — When 
Jesus was in Galilee, on a certain occasion he was 
invited by a member of the Great Council to dine with 
him on the Sabbath. His host had also invited some 
of his own friends as guests. The hospitality offered 
the Saviour may have been to lead him to perform some 
act, or make some remarks which might afford sufficient 
ground for accusing him before the Sanhedrim. 

There was an individual present afflicted with the 
dropsy, a distressing and almost incurable disease. He 
may have been a servant or a member of the Phari- 
see's household, brought into the room to see whether 
Jesus would heal him on the Sabbath, that they might 
say he had not observed the day as enjoined by the law. 
They closely watched him, to find some cause for accus- 
ing him, but Jesus, understanding their thoughts and 




THE CROWN OF THORNS. 



DISCOURSES OF CHRIST. 237 

motives, asked the Pharisees and lawyers whether it 
was lawful to heal on the Sabbath. They were silent, 
knowing the law did not forbid it. Having cured 
the man, he inquired " Who among them, would not 
rescue one of his dumb animals, that might have fallen 
into a pit on the Sabbath ; how much more valuable is a 
man than a beast, and if it was right to save the animal, 
how could it be wrong to cure a human being ? " No 
reply could be made to such an argument. 

Jesus noticing that some of the guests were anxious 
to secure the most honorable seats at the table, or those 
nearest the host, gave them a lesson in humility, saying, 
" When you are invited to a feast," naming especially 
a wedding entertainment, " do not take the seat nearest 
the head of the table, lest the master of the ceremonies 
should request you to give place to a guest whom he 
considers more honorable than yourself, and with morti- 
fication you are compelled to take a more humble posi- 
tion; but take the lowest seat, showing you are not 
seeking distinction, then, should the host say to you, 
' Friend, take a higher seat,' you will be regarded 
with respect by the guests when they witness the 
honor conferred upon you. Whoever exalteth himself 
shall be abased, and whoever humbleth himself shall be 
exalted." This is a general maxim both in relation to 
the dealings of God and man. 

The design of the Saviour seems to have been to 
teach the lesson that one should not make a practice of 
inviting to an entertainment only wealthy friends and 
neighbors to prove his intimacy with them, for they 
could return the compliment, but when a feast was 
given, the poor, the lame, the blind, the friendless, who 



238 the soman's story. 

could not make any recompense, should be invited. 
Those who pursued such a course would receive their 
reward at the resurrection of the just. One of the 
guests at the table said, " Blessed is he that shall eat 
bread in the kingdom of God," referring to the kingdom 
of the Messiah who the Jews were expecting would 
soon appear as a temporal prince. The Saviour cor- 
rected these false ideas by relating the parable of the 
Great Supper. The illustration selected by the Saviour 
was taken from the customs observed by the Jews when 
giving a supper or entertainment on other occasions, 
and is similar to the parable related by Matthew about 
the king's supper. In this instance, it was given by 
a wealthy man, who invited many guests, but instead 
of appreciating the honor, they excused themselves 
from attending on trifling grounds. One had bought a 
piece of ground and he must go and see it. If the 
purchase had been made, why could he not defer his 
visit, at least one day ? Another had bought five yoke 
of oxen and he must test them, perhaps by ploughing a 
little, to see whether he had made a profitable bargain, 
while a third offered the excuse that he had just married, 
and could not come. In each instance, the deed had 
been accomplished, and attending the feast could have 
made no change. 

The servants bearing the invitations returned and in- 
formed their lord of the result, when he ordered them 
to go quickly, as the feast was ready, into the streets 
and lanes of the city, where the poor, the blind, cripples 
and other vagrants were accustomed to assemble, and 
invite them to come. The servants, having obeyed their 
master's orders, returned and said they had done what 



DISCOURSES OF CHRIST. 239 

was commanded, and yet the seats at the table were not 
filled. Their lord told them to " go into the highways 
and hedges and compel them to come," that is, to urge 
them persistently. Those in the " hedges " were poor 
laborers, engaged in making them to enclose fields and 
vineyards. The master said, " None of the guests first 
bidden shall taste of my supper." 

The first guests invited were intended to represent 
the wealthy and prosperous Jews ; and by the later ones, 
or the poor, lame and blind, were meant the Gentiles. 

Having concluded his remarks, Jesus left the house 
of the Pharisee who had entertained him as a guest, 
and was followed by a great crowd eagerly waiting 
for him to appear, when turning about, he resumed his 
discourse, and told them the conditions required for dis- 
cipleship. They must bear the cross and follow him, 
alluding to the demand that a condemned person should 
carry his own cross to the place of execution ; a disciple 
must love him, the Master, more than he loved his parents, 
brothers, sisters, wife or children, and even his own life. 
If he was not willing to forsake all things, suffer all 
things, if necessary, and persevere to the end in his ser- 
vice, he could not be a disciple. He illustrated his theme 
by the judicious forethought of a husbandman who 
wished to build a tower, as a place of observation from 
which intruders into his vineyard could be watched. 
The owner would carefully estimate the cost of such an 
undertaking and his means to carry it through for fear 
of beginning a work and not being able to complete it, 
when the tower must remain unfinished or fall into the 
hands of his creditors. In either case it would bring 
upon himself the contempt of his acquaintances. 



240 THE ROMAN'S STORY. 

He gives another example to make clear his subject : 
A king, whose dominions are threatened by a hostile 
invasion, learns that the enemy's forces comprise twenty 
thousand men, while his own number only ten thou- 
sand. He calls a council of war to ascertain the opinion 
of his generals, and they decide it would be assuming 
too great a risk to meet him in open conflict, therefore 
he sends an embassy to treat with his enemy, and offer 
terms of peace. 

Jesus closed his discourse with a metaphor derived 
from the properties of salt, a substance of remarkable 
perservative qualities which render it very useful. He 
calls his true disciples the salt of the earth, and says if 
it loses its savor or saltness, it is not useful for any 
purpose and is thrown away. The salt used in the 
Saviour's time was different in composition from that 
now used, which, if it lost its saltness, would have 
nothing left, but the salt of the ancients, being mixed 
with other substances, could lose its valuable quality 
and still retain a considerable quantity of earthy matter 
which by exposure to sun and rain lost its flavor 
entirely. 

The lessons taught by this discourse were, that every 
one who becomes a follower of Christ should be pre- 
pared to assume responsibilities, act with prudence, and 
resolve, aided by the grace of God, to perform all duties 
faithfully, but must expect difficulties and practise self- 
denial; that every Christian must have conflicts with 
evil which will require constant vigilance and implicit 
trust in God to overcome. 



CHAPTER XIX. 

DISCOURSES OF CHRIST — CONTINUED. 

The Sufferings of Christ. — The time was drawing 
near for the accomplishment of the most important, 
solemn and tragical events in the life of Christ. He 
was going from Galilee to Jerusalem to attend, for the 
last time, the Festival of the Passover, an occasion for 
large companies of Jews to repair to the capital. 

As he was soon to be taken away from the apostles, 
he gave them some private instructions he did not wish 
others to hear. Jesus had previously informed them 
that he would be delivered into the hands of his 
enemies by one of his professed friends, but he now 
repeated *the declaration with more emphasis, saying 
the Son of Man would be delivered to the chief 
priests and scribes, they would condemn him to death, 
the Gentiles would mock, scourge and crucify him, and 
that on the third day after his death he would rise from 
the grave. 

The Saviour was interrupted in his discourse by 
Salome, the wife of Zebedee, and mother of the Apos- 
tles James and John. She came to ask a favor for her 
sons, perhaps at their suggestion, which was, that 
when he had established his kingdom, and had assumed 



242 

the office and dignity of a prince, he would confer upon 
her sons the honor of positions near him, one on his 
right hand, and the other on his left. The disciples 
were still deluded by the expectation that he would 
establish a temporal kingdom, and reign with great 
pomp and glory, and they wished to be distinguished in 
the event of their Master's triumph. 

Jesus rebuked James and John for their worldly 
ambition, and for not understanding better the character 
of his mission. He said, " Ye know not what ye ask. 
Can ye drink of my cup and be baptised with my 
baptism ? " that is, suffer with him. The Saviour 
employed figures of speech frequently used to denote 
suffering, that is, cup and baptism. These apostles re- 
plied, " We can." " Ye shall indeed drink of this cup, 
but to sit on my right and left are favors bestowed only 
on those for whom they were designed by my Father 
from the beginning." 

When the other apostles heard the request of Salome, 
they were offended that her sons, James and John, 
wished to be honored above their brethren. * To give 
them a lesson in humility, Jesus gathered them about 
him and said that, " Kings and princes have their 
favorites whom they appoint to places of honor and 
power, and they give to some authority over others," 
but he then added that his kingdom was established on 
a different base. There were no distinctions of rank but 
all, rich and poor, learned and ignorant, bond and free, 
were to be on an equality. Whoever would be great 
among them, let him be a servant, since their Master 
came not to be ministered unto, but to minister to 
others. 



DISCOURSES OF CHRIST. 243 

About the Destruction of Jerusalem and the Second 
Coming of Christ. — This was the most solemn and 
impressive discourse uttered by the Saviour that has 
been recorded. He had come to the capital for the last 
time, and was aware that the close of his earthly labors 
was near, and that he must soon endure the fearful 
sufferings that would finish his life on earth. He 
loved his nation, his country and the remarkable city 
so dear to the heart of every Jew, therefore it was no 
wonder that with his tender affectionate heart, he should 
have wept on account of the terrible judgments that 
would visit his people before many years. 

As he was about leaving the Temple to go to the 
Mount of Olives, his disciples called his attention to 
the beauty and grandeur of this remarkable building, 
including the surrounding courts, porches and walls, 
mentioning in particular the stones of white marble, 
employed in the construction of the building. Some of 
these were more than seventy feet in length, ten in 
width, and eight in height. Jesus was, of course, 
familiar both with the Temple and the city, having 
made annual visits to them at the festivals, but the 
disciples, being Jews, felt a national pride in pointing 
out the exceeding beauty, richness and magnificence of 
the Temple where their ancestors, for many generations, 
had worshipped. "Do these things please you?" in- 
quired the Saviour. " I tell you there shall not be left 
one stone upon another that shall not be thrown down." 
They were doubtless greatly astonished at such a pre- 
diction, for at that time nothing seemed more improb- 
able, yet little less than forty years later it was literally 
fulfilled. The Romans under Titus, 70 A. D., after one 



244 THE ROMAN'S STORY. 

of the most terrible sieges on record, captured the city 
and destroyed the Temple, so that nothing of the sacred 
edifice remained. The Roman general wished to save 
the Temple, and sent Josephus, the Jewish historian, 
to persuade his countrymen to surrender and thus 
preserve the city from utter destruction, but the Jews 
themselves, in their mad fury, set fire to the porticos 
of the Temple where one of the Roman soldiers threw 
a fire-brand into a window, which set the building on 
fire, and all efforts to extinguish the flames were un- 
availing. On account of their hatred of the Jews, the 
soldiers could not be restrained by their commander, 
and the work of destruction went on until the city was 
in ruins. 

When Jesus came to the Mount of Olives com- 
manding a fine view of Jerusalem, Peter, Andrew, 
James and John came and asked him privately when 
these things should happen, and what would be the 
sign of his coming and of the end of the world. The 
prediction about the destruction of the Temple had 
been made in the presence of all the apostles, but only 
the four just mentioned sought private instruction. 
There were three distinct questions asked, as pre- 
viously mentioned: First, when will the calamities 
predicted of Jerusalem come to pass? Second, what 
will be the signs of the coming of Christ? Third, 
what will be the signs of the approaching end of the 
world ? 

The answers to these questions occupy much space, 
as recorded in the Scriptures. Jesus did not answer 
them separately but intermingled the descriptions 
about the capture of Jerusalem and the end of the 



DISCOURSES OF CHRIST. 245 

world, as both events could be expressed in the same 
language. A similar use of words is employed by the 
prophet Isaiah in describing the return from the Baby- 
lonish captivity, and the deliverance by the Messiah. 

Jesus then proceeds to caution his disciples against 
deceivers who would claim to be the Messiah, which 
actually occurred before the Roman conquest. Some 
of these impostors led the multitudes to the deserts, 
and promised to work miracles and give other signs of 
their pretended Divine mission. These false Messiahs 
continued to appear at times for many succeeding cen- 
turies. The Saviour told the apostles there would be 
wars and warlike demonstrations between nations and 
kingdoms, which actually occurred before the destruc- 
tion of Jerusalem. In the short period of eighteen 
months, four Roman emperors suffered violent deaths, 
namely, Nero, Galba, Otho and Vitellius, which caused 
civil strife throughout the Empire. The Jews and Sy- 
rians were engaged in conflicts, and Judea and Italy 
were the scenes of civil commotions. Famines pre- 
vailed in Palestine, Rome and Greece, and a pesti- 
lence raged in Babylonia, 40 A. D., and in Italy, 60 
A. d. Earthquakes visited several places, and de- 
stroyed partially or entirely several cities, including 
Laodicea, Hieropolis, Colosse, Pompeii, Herculaneum, 
Smyrna, Miletus, Chios and Samos. 

Christ predicted that fearful sights and great signs 
from heaven would appear. Josephus has recorded 
that an appearance resembling a sword seemed sus- 
pended over Jerusalem, and a comet was observed for 
a whole year. The appearance of what seemed a sword 
may have been a meteor. It is, moreover, recorded 



246 THE ROMAN'S STORY. 

that during the night at one of the festivals a bright 
light was seen about the Temple and altar for half an 
hour, and the eastern gate of solid brass, requiring the 
strength of twenty men to close it, opened in the night 
without human aid. A few days after the feast, chariots 
and troops of soldiers in armor were seen in the clouds, 
while the sound as of a multitude was heard in the 
Temple, saying, " Let us remove hence." Some 
years before the war with the Romans began, a hus- 
bandman named Jesus, son of Ananias, came to the 
Feast of Tabernacles, during a time of peace, and 
began to shout, " A voice from the east, the west, and 
the four winds ; a voice against Jerusalem and the Holy 
House, a voice against the bridegroom and the bride, 
and a voice against the whole people." Doubtless he 
was a maniac, but his ravings seemed to have been ful- 
filled. He was scourged, and at every stroke he 
cried, " Woe, woe, to Jerusalem ! " He continued 
this every day for several years, it is said, until he was 
killed in the siege when exclaiming, "Woe, woe, to 
myself also." 

After predicting the fearful calamities that would 
befall the nation, Jesus declared they were the begin- 
ning of sorrows. He said of his disciples that the Jews 
would deliver them to the Sanhedrim to be scourged, 
imprisoned, and killed, and that they would be hated 
by all nations for his sake. This prediction was ful- 
filled in the martyrdom of nearly all the apostles, and 
the millions of Christians who have suffered almost 
every conceivable torture from the death of Stephen 
to the present day. Many, said Jesus, who were ac- 
counted believers would become apostates, and even 



9 






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v i 1 




' * ; 1 ■ 











DISCOURSES OF CHRIST. 247 

parents, brothers, kindred and friends would betray 
and persecute one another, but those who were faith- 
ful to their Divine Master would be safe in his care, 
that is, they might trust all to him. 

Jesus declared the gospel should be preached to all 
nations, including Gentiles. Paul said it had been pro- 
» claimed among all the people of his day, that is, so 
far as he knew. He travelled for this purpose through 
distant countries, and the other apostles carried the gos- 
pel to many nations. 

" When you see," said the Saviour, " these emblems 
in the holy city or about the Temple, it is time for you 
to escape," When it became apparent what the result 
of the war with the Romans would be, the Christians 
escaped to the mountains and found a safe retreat in 
the caverns. They had been warned that the danger 
would be so imminent, that those on the housetops or 
in the field must not tarry to collect their goods, not 
even an outer garment which may have been put off. 
These injunctions of the Saviour were so implicitly 
obeyed, that not a single Christian, it is said, perished 
in Jerusalem during the siege, but they all escaped to 
Pella and other places beyond the Jordan. " The de- 
struction is certainly coming," said Jesus, " but pray 
that your flight," that is, of the Christians living at 
the time, " may not be on the Sabbath or in the win- 
ter," since in either case it would increase their suffer- 
ings. He predicted there would be great tribulation, 
such as never occurred before even from the beginning 
of the world, and would never happen again. 

What a fearful picture, considering the horrors of 
war before and since that time, yet these predictions 



248 the Roman's story. 

were strictly fulfilled. What dreadful crime had the 
Jewish nation committed, to bring upon themselves 
such fearful punishment ? They had rejected and put 
to death their Messiah. If the calamities of the siege 
should be prolonged, the Saviour declared, none of the 
Jews would be left alive, for the war, famine and pesti- 
lence would utterly exterminate them, but for the sake 
of the Christians, the contest would not be long. 

According to history, Titus planned at first to reduce 
the city by famine, therefore he built fortifications 
around it to prevent any one from escaping, or any 
provisions from being carried into it, but the Jews out- 
side the walls engaged the Romans in battle, when the 
latter, having the advantage, entered the city and took 
it by storm, contrary to their original plan. As the 
Jews were expecting their Messiah would appear to 
deliver them from the Romans, it was natural that 
impostors would appear, claiming that power, therefore 
the Saviour warned his followers against the danger, as 
before stated, and added, " If any one should say, 
behold he is in the desert, or concealed in some house, 
or retired part of the city, believe him not, for as the 
lightning," using an expressive metaphor, " appears in 
one part of the heavens, and is seen in another part, so 
will be the coming of the Son of Man." 

There has been some doubt expressed whether the 
phrase " coming of the Son of Man " in this place refers 
to the destruction of Jerusalem, or the Day of Judgment. 
There are two events in which our Lord is represented 
as coming, namely, at the overthrow of the Jewish 
capital, and the end of the world, and the same language 
can properly describe both. He illustrated his subject 



DISCOURSES OF CHRIST. 249 

by the habits of birds of prey. Jerusalem was like a 
putrid corpse, ready to be devoured by vultures ; so 
the Roman army will be attracted thither as birds of 
prey are by a dead carcass. The Son of Man would 
come to destroy the city through the power of a con- 
quering army, and then he emphasizes his prediction by 
a striking figure, as follows : " The sun shall be dark- 
ened, the moon shall not give light, the stars of heaven 
shall fall, and the powers of heaven shall be shaken." 
These figures of speech are used to denote any great 
catastrophe, such as the overthrow of kingdoms, the 
destruction of cities, the overwhelming defeat of armies ; 
for example, the destruction of Babylon and Tyre, the 
slaughter in Bozrah and Idumea are expressed in similar 
language. There shall also be great distress and strange 
natural phenomena, as the roaring of the sea, and the 
fear of men will be so overpowering as to deprive them 
of strength and courage. Then shall appear the sign 
or evidence of the coming of Christ. At the end of 
the world he will appear in the glory of his Father, 
attended by a company of angels, and with power. 
The living will be changed, the dead will be raised, the 
world will be consumed by fire, the wicked will be con- 
signed to everlasting punishment, and the righteous 
will be rewarded by eternal life. 

Before the end, but preparatory for it, Christ will 
send his angels to collect, by the sound of the trumpet, 
his elect or the saints from all parts of the world. This 
figure is borrowed from the custom of the Jews, to 
sound the trumpet for assembling the people on special 
occasions, and also in time of war. Jesus then recalls 
the attention of his hearers to the destruction of Jeru- 



250 the Roman's story. 

salem, saying, "When you see these signs, you may 
know the calamities are near, even at your doors. 
Indeed this generation shall not pass away until these 
predictions are fulfilled. You may sooner expect that 
heaven and earth will pass away, than that my words 
should fail. But of the precise time they will come to 
pass," that is, Christ's coming to judgment, " neither men 
nor angels know; that is a secret of my Heavenly 
Father." 

The coming of the Son of Man would be sudden and 
unexpected. It would be like the flood when the people 
were attending to their usual occupations and enjoying 
their customary pleasures. He further illustrated the 
subject by men laboring together in the field and women 
grinding at the same mill, that one of the two in each 
case would be taken and the other left. He closed his 
solemn and impressive discourse by an earnest exhorta- 
tion to be ready and watchful, and emphasizes his teach- 
ing by the conduct of a wise and faithful servant who 
performed his duties in the absence of his master, and 
by another who neglected them. 

The Day of Judgment. — The general opinions on the 
subject, founded on the declarations of the sacred 
writers, are substantially as follows : This solemn event 
will end the present dispensation, and settle eternally 
the destiny of every human being ; that it is necessary 
to vindicate the justice of God who will judge the 
world by his Son Jesus Christ, when he will appear in 
his glorified human form visible to every one, and at- 
tended by a great company of holy angels, when the 
living will be assembled, and the dead of all nations 
will be raised from their graves, to be judged according 



DISCOURSES OF CHRIST. 251 

to their deeds. Not only the human race but the " fallen 
angels, " with Satan their leader, will receive their final 
doom. When the last trumpet is sounded, the righteous 
dead will first be raised, and the bodies of those living 
will be changed from mortal to immortal, when they 
will go to meet the Lord in the clouds. The earth with 
all it contains will be destroyed, and " the heavens will 
pass away with a great noise " when the Judge — the 
Saviour — will be revealed to every one, as he descends 
with his glorious escort. 

Then will the great court be opened, and the books 
brought forth in which the record had been kept, using 
a figure of speech. These books comprised various 
kinds, as the Book of Remembrance, of Conscience, of 
Providence, and others besides the Book of Life in 
which were enrolled the names of the righteous, who 
will be justified and presented by Christ to his Father, 
when they will be admitted to the honor and happiness 
of dwelling in the presence of God forever, while those 
who are condemned will be excluded from the heavenly 
paradise. It is believed that the human soul, at death, 
immediately passes to a state of either happiness or 
misery, but it does not receive its full reward until the 
day of final judgment, which is inevitable, and every 
one must meet the Judge, though some are represented 
as calling upon the hills and mountains to hide them 
from his presence. According to the testimony of Jude 
as expressed in his Epistle, Enoch prophesied of his 
coming, saying, " Behold the Lord cometh with ten 
thousand of his saints, to execute judgment upon all, 
and convince all that are ungodly of their deeds," etc., 
and the Apostle John said, " Behold he cometh with 



252 the Roman's story. 

clouds, and every eye shall see him, and all kindreds 
and nations of the earth shall wail because of him. 
Mark, in his Gospel, adds, " The sun shall be darkened, 
the moon shall not give her light, and the stars of 
heaven shall fall, and the powers shall be shaken. 
Then shall they see the Son of Man coming in the 
clouds with great power and glory, and he shall send 
his angels to gather his elect from the utmost parts of 
the earth, to the utmost part of heaven." 

The last judgment previously referred to, but now 
repeated, as described by Christ himself, is briefly as 
follows : The disciples had inquired of him about the 
end of the world, and in reply he said, " When the 
Son of Man shall come in his glory," that is, as supreme 
King and Judge, " he will sit upon his throne and all 
nations will be gathered before him, that is, to receive 
their final sentence. He then employs the figure of a 
shepherd separating the sheep from the goats. The 
sheep or saints he places on the right hand, as the 
position of honor, and the goats or the wicked on the 
left hand, the place of dishonor, signifying condemna- 
tion. The Judge first addresses those on his right 
hand, saying, " Come, ye blessed of my Father, inherit 
the kingdom prepared for you from the foundation of 
the world." He gives as a reason for this favor, that 
when he was hungry, thirsty, naked, sick or in prison, 
they had ministered unto him. They replied, " When 
did we see thee in distress and relieved thy wants?" 
"Inasmuch as ye did it to one of the least of these," 
that is, the poorest, most neglected, or most despised, 
" ye did it unto me." 

To those on his left hand he will say, " Depart from 




THE CRUCIFIXION. 



DISCOURSES OF CHRIST. 253 

me, ye cursed, into everlasting fire, prepared for the 
devil and his angels," and then gives as his reason, 
that they had not performed any of the deeds of mercy 
and kindness ascribed to the righteous. They wished 
to know when they had neglected to minister to him. 
" Inasmuch as ye did it not to one of the least of these, 
ye did it not to me," was the answer. According to the 
final decision, the wicked were banished to everlasting 
punishment, but the righteous were rewarded by eter- 
nal life. No human mind can possibly comprehend the 
solemnity of this scene, nor its momentous conse- 
quences. Its certainty is affirmed, but the time is con- 
cealed from all, no one but the Supreme Being knows 
when it will occur, hence the Saviour's injunction, 
" Watch, for ye know neither the day nor the hour 
when the Son of Man cometh." 



CHAPTER XX. 

DISCOURSES OF CHRIST — CONCLUDED. 

Discourses of Consolation. — The most tender and 
affecting of all the instructions of the Saviour to his 
apostles were those given just before his death. It 
was during the Feast of the Passover at Jerusalem, 
when seated at the table on the night in which the 
Lord's Supper was instituted, that he addressed them 
on various subjects of vital importance, in language so 
tender that it must have stirred their hearts deeply, and 
moved them to tears ; yet one of the number was, even 
at this touching scene, planning to betray his Master 
to his enemies. Before giving his last instructions, 
however, he taught them a practical lesson in humility, 
by performing the duty of a servant. He arose from 
the table and laying aside his mantle or outer garment, 
took a towel and a basin of water, and began to bathe 
the feet of the apostles. When he came to Simon 
Peter, he said, " Lord, you must not wash my feet, I am 
not worthy of such an act of condescension." The 
reply of the Saviour was, " If I do not wash thy feet, 
thou hast no part with me," that is, of possessing my 
spirit or participating in my glory. Peter, with charac- 
teristic ardor, said, " Not my feet only, but also my 



DISCOURSES OF CHRIST. 255 

hands and my head." Jesus informed him that was 
not essential, and then again intimates that one of them 
was false. 

The disciples were greatly distressed about their 
Master's leaving them, as he had told them he would, 
and aware of their anxiety, he tried to console them. 
They were still seated at the table, when' he began by 
saying, "Let not your heart be troubled, neither be 
afraid. You have confidence in God, believe also in 
me. In my Father's house " — comprising the entire 
universe — "are many mansions," or splendid palaces 
for the abode of the righteous after they leave this 
world. "I am going to prepare a place for you in 
these mansions, and then I will return for you, that 
you may dwell where I am. You understand where I 
am going and know the way that leads to them." 
Thomas said, " We do not know whither thou goest. 
How then can we know the way ? " Though Jesus had 
often told his disciples about his death and resurrection, 
they did not understand him, but still cherished the 
common opinion of their nation about his temporal 
kingdom. Jesus replied " I am the way, the truth, and 
the life ; no man cometh to the Father except by me. 
Had you understood me, you would have comprehended 
the designs of my Father concerning me." 

Philip said, " Give us some visible manifestations of 
the Father, and we shall be satisfied." It was a strange 
request to make, since Jesus had been with them three 
years working miracles, and giving other evidences of 
his Divine mission. There was a gentle rebuke in the 
Saviour's reply to Philip, " Have I been so long with 
you and yet do you not know me ? He that hath seen 



256 the soman's story. 

me hath, seen the Father." By this was meant some 
manifestation of the Father had been given, in the 
character and scenes of the life of Christ, especially 
his transfiguration, his miracles, and labors. 

The Saviour told the apostles they would perform 
even a greater number of miracles than their Master 
had done. The miracles of Christ were almost entirely 
confined to his own country and nation, but those of the 
apostles were witnessed both by Jews and Gentiles. 
He promised to give them whatever they should ask in 
his name, that is, for the work of spreading the gospel. 
" If you love me," said Jesus, " you will keep my com- 
mandments, and I will pray to my Father that He may 
send you another Comforter, the Holy Spirit, to abide 
with you." This refers to Christ's intercession for his 
followers after his ascension to heaven, where he ap- 
pears as their High Priest at the right hand of God. 

The word " Comforter " is used five times in the New 
Testament ; in four instances it refers to the Holy 
Spirit, and in the other to the Lord Jesus, who is 
called an Advocate or Comforter. The word is used 
by Greek and Jewish writers to denote an advocate in 
court; one who intercedes for others, a teacher, assis- 
tant or helper. The Spirit was sent to comfort, teach 
and assist the apostles in their special work. By his 
influence they were enabled to plead their cause be- 
fore kings and magistrates, and by his influence sin- 
ners are brought to Christ. 

Jesus very tenderly encourages his desponding disci- 
ples by saying he would care for them, and never for- 
get them. " It will be only a short time before I leave 
you " — this was the day before his death — " but as I 



DISCOURSES OF CHRIST. 257 

shall arise from the grave, you also will be raised up to 
live with me." Judas, called Lebbeus and also Thad- 
deus, said, " Master, how can you appear to us and not 
to the world?" This referred to his promised appear- 
ance after his resurrection. His reply was that they 
should have the presence both of the Father and the 
Son, and then renewed his promise that the Comforter 
should be sent, and pronounced the benediction " Peace, 
I leave with you," and encouraged them to be fearless. 
He added, " The time of my death draws near, and I 
will not say more to you, for the prince of this world " 
— Satan — " cometh, but he will not prevail." Satan 
is supposed to have appeared to the Saviour in the Gar- 
den of Gethsemane and tempted him a second time, but 
of course, failed in his diabolical purpose. Christ was 
subjected to this ordeal to prove that his integrity had 
been tried, but he passed safely through every form of 
temptation. It is said he was tempted in all points as 
we are, yet without sin, that is, he had no inclination to 
yield. 

Here ended Christ's discourse at the Passover when 
he instituted the Lord's Supper, and after singing a 
hymn, he said to the apostles, " Arise, let us go hence," 
that is, to the Mount of Olives. 

The walk to the Garden of Gethsemane was the 
most memorable on record. It has been supposed by 
some, that Jesus gave his discourse on the way, as re- 
corded in the John's Gospel, Chapters xv and xvi, 
and offered his prayer as recorded in Chapter xvii, 
while others have thought it was in the upper 
chamber where the Lord's Supper was instituted. 
The time was towards midnight, and there was a full 



258 the eoman's stohy. 

moon. Jesus was about to be removed from his little 
flock, and during the solitary walk in the stillness of 
the night, he gives them his last counsel, and invokes 
the blessing of his Father to attend them in their 
labors, discouragements and persecutions. The occa- 
sion was unsurpassed for interest, tenderness and 
pathos. The company consisted of their Lord, and 
eleven apostles, Judas Iscariot having withdrawn from 
their number. Perhaps they were grouped in com- 
panies of two, the same as when they were sent out 
on their missionary tour. However that may have 
been, they were so near their Leader they could hear 
his words. He began his discourse by alluding to the 
grapevine, probably they passed one on the way, — 
saying, "I am the true vine and my Father is the 
husbandman." He then notices the manner of culti- 
vating the vine in order to secure the most fruit. The 
dead branches must be removed, while those left must 
be pruned. 

Continuing the figure of the vine, Jesus said, " Abide 
in me, that is, be united to me by a living faith, and I 
will remain with you as your teacher, guide and com- 
forter, but if you do not abide in me, you will be like 
the withered branch which is removed from the vine, 
and is used for fuel. But if ye abide in me, ye shall 
have what you ask in faith, and according to the will of 
my Heavenly Father, and if you bear much fruit He will 
be glorified." The Saviour not only exhorted them to 
abide in his love, but also to love one another, and the 
highest proof one could afford that he loved his friend, 
was to give his life for him, " I call you not servants 
who are not given a reason for the duties required of 




DESCENT FROM THE CROSS. 



DISCOURSES OF CHRIST. 259 

them by their master, but I call you friends, and have 
made known to you my Father's will." They, the 
apostles, as they had been selected for a special pur- 
pose, should abound in good works, and should love one 
another, a duty enjoined upon all Christians. " You 
will be hated by the world," said he, " for it hated me, 
your Lord. Remember what I said to you about the 
servant, that he is not greater than his master, there- 
fore, if they have persecuted me, they will treat you in 
the same manner, but they have no excuse for their 
sins, since I have taught them the truth. By rejecting 
me, the world shows its hatred for my Father. The Com- 
forter or Holy Spirit, whom I will send from the Father, 
will testify of me, and you shall bear witness that I am 
the Messiah, as you have been with me from the begin- 
ning of my public ministry. I have given you these 
instructions and warnings, that you may not be led 
astray, for you will be persecuted both by Jews and 
Gentiles. You will be excluded from the synagogues, 
and whoever kills you will think he is doing God ser- 
vice. These things will happen to you, therefore be pre- 
pared for them." Jesus continued his discourse, which 
in substance was as follows : " Now I am about to leave 
you, yet none of you inquire why I go, but you seem to 
be overwhelmed with grief. It is necessary that I should 
leave you, that the Comforter may come and guide you 
into the truth," that is, pertaining to their mission as 
preachers of the gospel, when the innocence of Jesus, 
who was to suffer death as a malefactor, but would rise 
from the dead, thus proving his claim to be the Messiah, 
would be vindicated, and the prince of this world or 
Satan would be judged. 



260 the boman's story. 

The Saviour repeated what he had said before, though 
in different words, namely, " A little while and ye shall 
not see me, and again a little while and ye shall see me, 
because I go to the Father." His death occurred the 
next day, and for a short time he was concealed in the 
tomb. Some of the apostles said among themselves, 
" What does he mean ? We cannot understand him." 
Jesus knowing their perplexity said, " Ye shall weep 
on account of my sufferings and death, while the world 
will rejoice, but your sorrow will be changed to joy at 
my resurrection, and after that, your prayers in my 
name will be granted." Their petitions were to be 
offered to the Father in his name as their High Priest 
and Intercessor. Hitherto they had not offered prayer 
in the name of Christ, because he was with them in 
person. After his resurrection he would teach them 
more plainly by the Holy Spirit ; while with them, he 
had given his instructions largely by parables, which 
they did not always understand. He said that he came 
from the Father, who loved them because they loved 
him, their Master, and believed he came from God. 
The apostles now understood him better and were 
more confirmed in the belief that he knew all things 
and came from God. They had expressed their doubts 
only among themselves, but the answer he gave them, 
revealed the fact that he knew their hearts, therefore he 
must come from God, or possess Divine attributes. 

"Do you truly believe?" said their Master. He 
wished them to examine their hearts, for their faith 
was soon to be tried. " The hour is at hand when 
every one of you will be scattered, and will leave me 
alone. I have told you these things to comfort and sus- 



DISCOURSES OF CHRIST. 261 

tain you, for trials and tribulations await you, but be of 
good cheer, for I have overcome the world." 

The Prayer of Jesus. — The preceding instructions 
having been given, the Saviour, when on the way to the 
Garden of Gethsemane in the middle of the night, ac- 
companied by the eleven apostles, on the eve of the 
most solemn and important occasion that ever occurred, 
offered his remarkable prayer, one of the longest recorded 
in the Scriptures. In this prayer several different peti- 
tions are expressed. Jesus first invoked the blessing of 
the Father upon himself, saying, " Glorify Thy Son," 
which will be honoring the Father also. He then prayed 
that his Father would honor him in his death, resurrec- 
tion and ascension, and thus afford positive evidence 
that he was the Son of God. He acknowledged the 
power conferred upon the Son to give eternal life to the 
elect. He said he had finished the work his Father had 
given him to do, that is, to preach the gospel, and now 
he was about to go to Him, and participate in the glory 
he had with Him before the creation of the world. He 
offered a petition for his disciples that they might be 
kept safe in a world of trials and temptations. While 
he was with them, he kept them from yielding to sin 
and becoming apostates, except one whom he denomi- 
nated the u son of perdition." He prayed for their 
sanctification through the truth, and also for all who 
should become his disciples through the preaching of 
the gospel, that they might be one in aim and purpose, 
and that his followers might be with him and behold his 
glory, after they left this world. 

Perhaps there is nothing in the teachings of Christ 
more tender, loving and encouraging to the Christian, 



262 



THE ROMAN S STORY. 



than this prayer of his dear Lord just as he was about 
to give his life for him. Neither has this love and care 
been withdrawn, for he still appears as the Advocate of 
his disciples before the throne of God, and will continue 
to intercede for them. 

Jesus, having given his last instructions to the apostles 
and offered his remarkable prayer on the way to Geth- 
semane, crossed the small stream Kedron and entered 
the Garden with his followers, and it was here that he 
was arrested by the chief priests and Pharisees, having 
been guided by Judas Iscariot. A more particular ac- 
count is given of the closing scenes in another chapter. 



CHAPTER XXI. 

CLOSING SCENES. 

The Arrest and the Trial. — Jesus had previously 
told the apostles that he would be delivered to his 
enemies by one of their number, and be crucified, in 
order to prepare them for the tragical event, and now 
the time had come for the fulfilment of his prediction. 
The chief priests, scribes and elders assembled at the 
palace of the high priest, who, at that time, was 
Caiaphas, and held a council to decide how they might 
arrest Jesus by artifice, and kill him, but it must not be 
attempted during the Passover for fear of an uprising 
of the people, with whom he was very popular. 

Judas Iscariot, one of the apostles, had been planning 
in his own mind to betray his Master, with the hope of 
receiving a bribe, as the love of money was his strong- 
est passion. He went to the chief priests and inquired 
what they would give him to deliver Jesus into their 
hands. They promised to give him thirty pieces of 
silver, a sum equal to about fifteen dollars, the common 
price of a slave. They did not pay Judas then, fearing, 
perhaps, the traitor might deceive them, but they deferred 
the payment until he was in their power. From that time 
Judas sought an opportunity to accomplish his purpose. 



264 THE ROMAN'S STORY. 

As the time for the celebration of the Passover had 
arrived, the disciples inquired of their Lord where they 
should make preparations for the feast. None of them 
had homes in Jerusalem, therefore they did not know 
where to go. He told them, as they entered the city, 
they would meet a certain man bearing a pitcher of 
water. "Tell him the Master saith, my time is at 
hand; I will keep the Passover with my disciples at 
thy house." They went as directed, and meeting the 
man they delivered the Lord's message, when they 
were conducted to an upper room, already prepared for 
the occasion. It is probable that this man was a friend 
of the Saviour. 

When the evening came, Jesus and his disciples, 
forming a company of thirteen, sat down to the table 
to eat the pascal lamb which had been prepared for 
them. During the feast, Jesus made the startling an- 
nouncement that one of their number would betray 
him. They were greatly surprised and distressed about 
it, and each one asked, " Lord, is it I ? " He replied, 
" It is one of you who is eating with me," and then added 
the fearful words, " Woe to the man by whom the Son 
of Man is betrayed. It had been better for him had he 
never been born." Judas had kept silence, but fearing, 
perhaps, he might be suspected, inquired, " Master, is 
it I?" Jesus replied, "It is." This was, doubtless, 
said in a tone the others did not hear. Judas, of course, 
knew who the traitor was, for he had already formed 
his plans to betray the Saviour. The traitor then with- 
drew from the company, when the Lord's Supper was 
instituted, as previously mentioned. After singing a 
hymn they all went to the Mount of Olives. 




DESCENT FROM THE CROSS. 



CLOSING SCENES. 265 

Jesus told the eleven disciples that they would be 
offended, or severely tried, on his account, for it was 
written, " I will smite the Shepherd and the sheep of 
the flock shall be scattered abroad. But after I rise 
from the grave, I will go before you into Galilee." 
Peter said, " Though all the other disciples should be 
offended because of thee, yet I will never be offended." 
The word offended in this connection means to become 
a stumbling-block, or the means of leading one to fall. 
Jesus replied, " This night, before the cock crows, thou 
wilt deny me thrice." Peter and all the other disciples 
affirmed that though they might die on his account, yet 
they would never deny him, neither would they have 
admitted that they would have forsaken him. At 
length they came to Gethsemane. The word signifies 
" valley of fatness " or fertile valley, and also a " wine- 
press." The place is called a garden by John the 
Evangelist, though it was not properly a garden for 
vegetables, but was planted with trees and, perhaps, 
supplied with a fountain of water, groves and walks, 
affording an agreeable retreat from the crowded streets 
of the city. It was situated on the side of the Mount 
of Olives, a short distance east of Jerusalem. The 
Saviour often made this garden a place of retirement, 
meditation and prayer, for, according to Luke, he was 
accustomed to withdraw to the Mount of Olives to 
avoid the crowd. 

The Feast of the Passover was celebrated in April, 
therefore it was the month when Jesus died. 

After the Lord's Supper, the Saviour, accompanied 
by the eleven apostles, crossed the Kedron or Cedron, 
a small stream, and came to Gethsemane, when he 



266 the Roman's story. 

told them to remain where they were, while he would 
go farther and pray, but he requested Peter, James and 
John to attend him. These three disciples had, on two 
other occasions, been selected as special witnesses of 
certain events in the history of their Lord, — that of 
raising to life the daughter of Jairus, and his Trans- 
figuration. 

Jesus became so overwhelmed with anguish, he said, 
" My soul is exceedingly sorrowful, even unto death." 
He was so distressed in view of his approaching suffer- 
ings for the salvation of the race, that he was in danger 
of dying before he came to the cross. " Tarry here, 
and watch with me," that is, by seeking Divine support, 
and preparing themselves for the fearful trials and 
dangers they would soon meet. 

The Saviour then retired a short distance and 
kneeled down, but in his extreme agony, he fell pros- 
trate with his face to the ground and prayed, saying, 
" O my Father, if it be possible, let this cup pass from 
me ; nevertheless, not as I will, but as Thou wilt." 
Drinking the cup is a figure of speech to denote suf- 
fering, derived probably from the ancient practice of 
compelling persons condemned to death to drink deadly 
poison as a means of execution. After his prayer, 
Jesus returned to the three disciples and found them 
asleep. He said to them, and to Peter especially, per- 
haps on account of his ardent professions, " Could ye 
not watch with me one hour? " This implies that the 
Saviour had been wrestling in prayer that length of 
time. He then exhorted them to watch and pray that 
they might not be overcome by the calamities about to 
overtake them. Jesus again left them and offered the 



CLOSING SCENES. 267 

same petition, but it is probable his prayers in the 
Garden were much longer than what are recorded in the 
gospels. His mental anguish was so intense that blood 
issued from the pores of his flesh, and mingling with 
his sweat, fell to the ground. Such an effect of extreme 
mental suffering has been known to happen to others 
when enduring inexpressible agony. As Jesus returned 
a second time to the apostles, Peter, James and John, 
and found them asleep, he withdrew the third time for 
the same purpose, and coming back, discovered them 
still asleep. At first thought, this seems heartless, but 
it cannot be possible they were indifferent to their 
Lord's sufferings ; they were doubtless overcome with 
sorrow and sympathy for their Master, as excessive 
grief not unfrequently induces sleep. While Jesus was 
suffering in the Garden, an angel appeared to comfort 
and sustain him. 

It was the will of the Father that his beloved Son 
should suffer, since it was necessary for the salvation of 
men, and the Saviour himself was fully aware of this, 
therefore, it was not possible he prayed to be saved 
from the sufferings of the cross, as he knew what he 
must endure before he undertook the work of redemp- 
tion, but he may have felt that his mental agony on 
this occasion, unless subdued, would unfit him for his 
approaching trial, condemnation and crucifixion, there- 
fore he prayed for relief. The causes of his inexpres- 
sible anguish may have been various, but no human 
mind can fully comprehend the nature or depth of his 
mental sufferings which he endured, not for himself, 
but for others. 

As Jesus returned to his disciples the third time, he 



268 the Roman's story. 

said, " Rise, behold he is at hand that doth betray me." 
Judas was familiar with the Garden, as he had, on former 
occasions, accompanied the Saviour to this place, and he 
supposed his Master had retired to this favored spot 
after the Passover, or he may have been informed of the 
fact. 

During the great festivals at Jerusalem, the Romans 
were accustomed, after the conquest, to station a band 
or guard of soldiers at different places, to maintain 
order and these were at the disposal of the chief priests. 
Judas, having been furnished with one of these bands of 
Roman soldiers, armed with swords, and accompanied by 
a crowd of people who had seized any weapon at hand, 
such as clubs, or staves, as they are called, proceeded to 
Gethsemane, where he expected to find Jesus. He was 
to give the soldiers a sign which person to arrest, as 
they did not know the Saviour by sight ; this signal was 
to be a kiss, and when given, they were to arrest Jesus, 
and place a guard over him, lest the multitude should 
rescue him. 

When Judas came to the Saviour, he said, " Hail ! " 
and kissed him. Jesus said to him, "Betrayest thou 
the Son of Man by a kiss ? " The word " hail " used as 
a salutation meant " rejoice " and denoted joy at meet- 
ing a friend. When the soldiers approached him the 
Saviour inquired whom they sought? They replied, 
" Jesus of Nazareth." " I am he," was the reply. They 
were so awed by his presence, they went backward and 
fell to the ground. He asked them again whom they 
wanted, when they made the same answer. Jesus said, 
" If ye seek only me, allow the disciples who are with 
me to go in peace." The chief priests, elders, and 



CLOSING SCENES. 269 

officers of the Temple had joined the crowd, when the 
Saviour inquired whether they regarded him as a thief, 
since they came to arrest him with swords and clubs. 
He told them he had taught in the Temple and in their 
synagogues, yet they had not arrested him on such 
occasions. 

Peter in his rash zeal drew his sword and cut off the 
ear of Malchus, one of the servants of the high priest. 
Jesus rebuked the apostle for his imprudence, and told 
him to put his sword into its sheath, for by this act he 
had endangered his own life, and perhaps the lives of 
the other apostles. Jesus said if his Heavenly Father 
desired him to be rescued he would send more than 
twelve legions of angels for this purpose, that is, more 
than 72,000, a Roman legion being more than 600 men ; 
but " how then can the Scriptures be fulfilled?" that is, 
the passages which foretold that Christ would die for 
the world. Jesus then restored the servant's ear by a 
miracle. Did the apostles stand by their Master when 
they saw him in the power of his enemies ? Not one of 
them, but on the contrary, they all forsook him and fled. 
As the crowd passed a certain house on the way from 
the Garden to the city a young man was aroused from 
sleep by the noise, and, arising hastily, he seized an 
article from the bed and wrapping it about his body, 
rushed into the street to ascertain the cause of the tu- 
mult, when he was caught by the soldiers, who supposed 
he was one of the disciples, but he threw off the linen 
cloth with which he had covered himself, and fled. It 
is not known who this young man was, but he may have 
been the owner of the Garden and the friend of Jesus. 

^Aiter his arrest Jesus was bound and conducted to 



270 the eoman's story. 

the city, first to Annas who had held the office of high 
priest, and was the father-in-law of Caiaphas, then occu- 
pying that position. The Saviour was detained at the 
palace of the high priest until the Sanhedrim or Great 
Council of the nation could be assembled. This tribu- 
nal was instituted by the Maccabees, a prominent Jew- 
ish family who lived about 170 B. c. and later. It 
comprised seventy-two members, including chief priests, 
elders or princes of tribes and heads of families, while 
the high priest was generally the president of the 
Council. Appeals and other weighty matters, compris- 
ing a claim to the prophetic office, were brought before 
this tribunal for settlement. After the Roman conquest 
the power of the Sanhedrim was limited so that, in the 
time of Christ, it could not inflict the sentence of death, 
though it had the right to try persons for offences and 
condemn them. The time for holding this court was in 
the morning, and it was not lawful to try capital cases 
in the night, or pass sentence and execute it on the 
same day, but these conditions were set aside in the 
trial of the Saviour, hence it was illegal according to 
the Jewish laws. The members of the court were seated 
during the trial, and the accused stood before them. 
Two witnesses, at least, were necessary, who were 
sworn and examined separately, but the accused had 
the liberty to be present when the testimony was given. 
Though Peter fled with the other apostles when their 
Master was arrested, yet he followed him at a distance 
to the palace of the high priest, which he entered, and 
stood with the servants to see how the case would be 
decided. The weather was cold, the time was in the 
night, and the place where the trial was held was open 



CLOSING SCENES. 271 

to the sky, therefore a fire had been made on the pave- 
ment, and Peter stood and warmed himself before the 
fire. The Council sought witnesses against Jesus, but 
found it difficult to obtain such testimony as would con- 
vict him. Two witnesses at least were required by 
their law, therefore they did not venture to condemn 
their prisoner without them. Finally, they succeeded 
in obtaining the testimony of two men, which was as 
follows : " This fellow said, ' I am able to destroy this 
Temple of God, and build it in three days.' " They had 
perverted the words of the Saviour who, on one occa- 
sion, said, " Destroy this temple," meaning his own body, 
" and after three days, I will raise it up." These wit- 
nesses stated neither the facts nor the language correctly. 

The high priest arose and demanded of Jesus why 
he did not reply to the testimony of these witnesses, but 
he remained silent, for the evidence was unsatisfactory, 
and the councillors were aware of it. Something more 
definite must be brought against him, therefore the 
high priest put the Saviour under oath, saying, "I 
adjure thee by the living God, that thou tell us whether 
thou art the Christ, the Son of God." This was the 
usual form of an oath among the Jews. Had he been 
silent now, his judges would have considered it a denial 
of his claim of being the Christ, hence he replied, " Thou 
hast said the truth," and after he acknowledged himself 
to be the Messiah, he said, " You will not believe me 
nor set me free, and if I refer you to the evidences of 
my mission, you will not accept them. I tell j^ou that 
hereafter you shall see the Son of Man sitting on the 
right hand of power, coming in the clouds of heaven." 

When Jesus made this declaration, the high priest 



272 THE ROMAN'S STORY. 

rent his garment as an expression of horror. The Jews 
were accustomed to wear a kind of mantle expressly for 
this purpose, when they wished to denote grief, indigna- 
tion or disappointment, but it was not lawful for the 
high priest to rend his clothes when officiating in that 
capacity, but on this occasion he may have worn the 
garments used as president of the Sanhedrim. The 
high priest declared that Jesus had spoken blasphemy, 
as he had, under oath, assumed what only belonged to 
God, for in asserting that he was the Son of God he 
claimed to be equal with the Father, and entitled to the 
same honor, and sitting at His right hand was a favor 
that belonged to no man. If Jesus had not been the 
Christ, the charge would have been true, but the real 
question was, had he not given them sufficient proof 
that he was the Messiah, the Son of God ? The high 
priest then said, " You have heard his blasphemy, why 
do we need further witnesses ? What do you think ? " 
The members of the Council replied, " He is guilty, and 
deserves death." 

The punishment for blasphemy among the Jews was 
death by stoning, but the chief priests would not have 
ventured to put him to death in that manner, even if 
they had the power to inflict capital punishment, for 
fear of exciting a popular tumult, therefore they decided 
to deliver him to the Romans, who inflicted death by cru- 
cifixion. As the Roman law did not recognize blasphemy 
a crime punishable by death, the Sanhedrim resolved to 
deliver the Saviour to the Romans on a charge of a civil 
nature, which was that of corrupting the people by for- 
bidding them to pay tribute to Csesar, or the Roman 
Government, which would be regarded as rebellion. 






CLOSING SCENES. 273 

Before surrendering the Saviour to Pilate, the Roman 
governor, the soldiers, assisted by the mob and the ser- 
vants of the high priest, insulted him for their amuse- 
ment, spit in his face, struck him with their hands or 
fists, smote him on the mouth, blindfolded him and said, 
" Prophesy, and tell us who smote thee." When Jesus 
was arrested in the Garden, he was bound, and afterwards 
was conducted to Annas, the former high priest, who, 
to make his escape impossible, had his hands and ankles 
bound with chains, when he was led to Caiaphas, the 
high priest, and by him was sent in this condition to 
Pilate. The Saviour was then conducted to the Hall 
of Judgment, or Prsetorium, the place where the Roman 
praetor, or governor, heard and decided cases, but the 
Jews who accompanied him would not enter, lest they 
be denied and prohibited from eating the Passover. 
The Roman governor of Judea resided at Cesarea, but 
he came to Jerusalem on the occasion of the great festi- 
vals of the Jews, as before mentioned, to prevent any 
disorders or uprising of the people. 



CHAPTER XXII. 

CLOSING SCENES — CONCLUDED. 

Peter had followed the crowd when his Master was 
brought to the palace of the high priest, and stood with 
the servants near the fire in the lower part of the hall, 
when a damsel who kept the door, or served in the 
capacity of a porter, recognizing him as one of the dis- 
ciples of Jesus, inquired, " Art not thou one of this 
man's disciples? Thou wast with him in Galilee." 
She may have suspected he was on account of his being 
in company with John, who was known by the high 
priest. Peter denied before them all that he knew any- 
thing about Jesus. This was in the early part of the 
trial. Doubtless he was greatly troubled by the ques- 
tion, and to avoid attracting attention, he left the hall 
and went into the porch where he encountered another 
person who knew him and repeated the charge. Peter 
then denied his Lord a second time, and confirmed it 
by an oath. This was about midnight, and when Peter 
was in the porch the cock crew. 

About an hour later he returned to the hall and stood 
by the fire, when another person who knew him said, 
" Surely thou also art one of them," meaning the apostles, 
" for your language is proof that you belong to his com- 



CLOSING SCENES. 275 

pany," that is, he spoke the dialect of Galilee, somewhat 
different from that of Judea, and this charge was sup- 
ported by a kinsman of Malchus, the servant of the 
high priest, whose ear Peter cut off in the Garden. He 
could no longer resist the evidence that he was known, 
for his language and the testimony of three witnesses 
had decided it, therefore he would use still more em- 
phatic expressions, and to the sin of denying his Master, 
he added that of cursing and swearing, when immedi- 
ately the cock crew the second time, which was about 
three o'clock in the morning. 

Jesus turned and looked upon Peter, doubtless with a 
reproachful yet tender expression, as if he would say, 
" How could you do this after I had given you warn- 
ing?" They were in the same room, Jesus being in 
the upper end of the hall, which was elevated for hold- 
ing courts, hence the Saviour could look down upon him 
while he was standing by the fire on the pavement. By 
a single glance from his Master, all the promises of the 
erring apostle, and all the warnings that had been given 
him, were brought to his remembrance, and he was 
overwhelmed with a sense of his guilt, so that he hastily 
left the palace, retired to a solitary place, and there 
wept bitterly and confessed his sin with deep repentance. 

The fall of Peter is a melancholy instance of human 
weakness, perhaps one of the saddest in the history of 
the Christian church. A short time before, he was 
zealous in the cause of his Master, ardent and confident 
in his avowal of attachment to him, and had been, more- 
over, distinguished throughout Christ's ministry by 
peculiar favors. He was one of the three disciples who 
witnessed the Transfiguration, and on other occasions he 



276 THE ROMAN'S STOEY. 

had been honored by special confidence, yet sad to say, 
he profanely called upon God to witness what he knew 
was false. Some useful lessons may be learned from 
the conduct of Peter on this occasion ; as for instance, 
too great self-confidence is dangerous ; the highest favors 
and most exalted privileges will not keep one from sin- 
ning ; when one sin is committed the next step is easy ; 
a look from the Saviour may bring the sinner to con- 
fess ; true repentance is deep and thorough ; while some- 
times genuine Christians may, for a time, go astray, 
yet they will eventually return to the fold ; but Peter's 
repentance and forgiveness should not be an excuse for. 
wrongdoing, though they may encourage the wanderer 
to return. That the fall of Peter is recorded by the 
four evangelists is proof of their honesty. Mark is 
very explicit in his account, yet it is believed that his 
gospel was written under the direction of Peter, and 
was submitted to him for examination. 

As Judas Iscariot, one of the chosen apostles, was the 
chief actor in the arrest of Jesus, it may be well to give 
a brief sketch of him at this stage of the tragedy, and of 
the fearful ending of his career. He was, probably, in- 
duced to follow the Saviour from wordly motives, as a 
love of money was his leading passion, and he seemed 
the best adapted to attend to the financial affairs of the 
company of apostles since he was their treasurer, or 
carried the purse or "bag," as it is expressed. Like 
many others of his contemporaries, he may have ex- 
pected that Jesus, as the Messiah, would assume his 
position as prince, and reward his followers by worldly 
riches and honors, but when he saw his Master refuse to 
be crowned King of the Galileans, after the miracle of 




A SHEPHERD AT THE CROSS. 



CLOSING SCENES. 277 

feeding the multitude, he may have been disappointed. 
Perhaps Judas thought if he delivered Jesus to the 
Sanhedrim, he would openly confess that he was the 
Messiah, and if acknowledged as such by the nation, he 
would be able to reward his followers by earthly favors. 
It is possible, if not probable, that the detection of his 
treachery stimulated Judas to betray his Lord from a 
feeling of revenge, or he may have supposed that Jesus 
would deliver himself from the hands of the chief priests, 
and by doing so, the Saviour would be secure, and he, 
the traitor, would gain a small sum of money ; but when 
he saw that his Master was condemned to be crucified 
he was seized with remorse and returned the thirty 
pieces of silver, saying, " I have sinned in betraying the 
innocent." The priests brutally replied, " What is that 
to us ? see thou to that." 

Judas then went into the Temple and placed the 
money in the treasury or place for receiving the offer- 
ings of the people, but the officers at the Temple would 
not use it for such a purpose, because it was the price 
of blood, therefore they bought with it the potter's field 
to be used as a burial place for strangers. Judas with- 
drew to some lonely place and hanged himself, but 
while he was suspended, he fell headlong and burst 
asunder. He may have been hanging on a tree near a 
precipice, it has been suggested, when either the cord or 
the branch gave way, and he was precipitated to the 
bottom and dashed to pieces. 

Had the repentance of Judas been genuine, he would 
not have committed suicide. He has been called the 
" son of perdition," and it was said that it would have 
been better for him, had he never been born, and that he 



278 the soman's story. 

went to his own place, implying it was to the region 
of the lost. His history is a fearful illustration of the 
danger of making the acquisition of wealth the supreme 
object of life. 

The potter's field was afterwards called " Aceldama," 
meaning field of blood, and was outside the walls of 
Jerusalem, south of Mt. Zion. Thus the prophecy was 
fulfilled that says, " they took the thirty pieces of silver, 
and gave them for a potter's field." It was the price 
at which the Saviour was estimated by his countrymen. 

Pontius Pilate forms so conspicuous a figure in the 
trial, condemnation and death of the Saviour, a brief 
account of this Roman governor is important. It is 
supposed he was a native of Rome, or at least of Italy, 
though nothing is known of his family. He was sent 
governor, or more properly procurator, to Judea, as a 
successor to Grotius, about 26 or 27 A. d., during the 
reign of the Emperor Tiberius. He presided over the 
province of Judea during ten years, and is represented 
by the historians Philo and Josephus as a man of an 
impetuous and obstinate disposition, and one who could 
be bribed to pronounce any sentence desired. The latter 
historian relates that he was guilty of rapine, murder 
and other crimes, inflicted tortures upon the innocent, 
and put to death persons accused, without trial, when it 
suited his pleasure. It is stated by Luke that he caused 
the death of certain Galileans, while they were offering 
sacrifices in the Temple, at Jerusalem. No reason is 
given for this act, but probably he suspected them of 
conspiracy, or some other crime against the government. 
On account of his mismanagement of public affairs, 
Pilate was deposed by Vitellius, proconsul of Syria, 36 



CLOSING SCENES. 279 

A. D., and sent to Rome to answer the charges brought 
against him before the Emperor Caligula, who banished 
him to Gaul, where, being reduced to great extremity, 
he committed suicide. 

Annas, called by Jewish historians Ananus, whose 
name occurs in the trial of Christ, was high priest eleven 
years, or from 13 to 24 A. d., when he was succeeded by 
Caiaphas, his son-in-law, though he still bore the title of 
high priest, and exercised an influence in public affairs. 
Annas was regarded as one of the most honored men of 
his nation, and five of his sons held that office, a dignity 
no other priest ever attained. When Jesus was arrested 
he was first brought before Annas. 

Joseph, surnamed Caiaphas, held the office of high 
priest nine years, or from 26 to 35 A. D., when he was 
deposed by Vitellius two years after the sentence pro- 
nounced against the Saviour. When the priests were 
discussing the question what should be done with 
Christ, Caiaphas said there was no occasion for debate, 
as it was expedient that one man should die, rather than 
the whole nation perish, referring probably to its over- 
throw by the Romans. As Jesus had been condemned 
by the president of the Sanhedrim, there was little pros- 
pect of his being acquitted by this body of councillors. 

When Jesus was brought before the high priest, he 
was questioned about his disciples and doctrines for the 
purpose of ascertaining the number and power of his 
followers, that some cause might be found to arraign 
him on the charge of sedition or rebellion against the 
Roman Government, and to make the charge plausible, 
it was important there should have been so large a fol- 
lowing as to constitute a strong and dangerous faction, 



280 the boman's story. 

but as there was no proof that Jesus had a large and 
well-armed force at his command, the high priest at- 
tempted to ensnare the prisoner, by inquiring what 
doctrines he taught. The answer of Jesus was that if 
he had intended to excite the people to rebel, with the 
object of overthrowing the government, he should have 
formed his plans and trained his followers in secret, but 
instead of pursuing such a course, he had proclaimed 
his doctrines openly and had publicly taught in the 
Temple and the synagogues, places to which Jews re- 
sort. Jesus said, " Why do you ask me ? Inquire of 
those who heard me." 

In these questions, the Saviour asserted his innocence 
and his rights when on trial. It was proper for him to 
demand justice, since laws were made to protect the 
innocent, as well as to punish the guilty. When he 
answered the high priest, one of the officers who stood 
by struck him, in violation of law and justice, saying, 
" Do you answer the high priest in this manner? " Jesus 
replied, " If I have spoken evil, or shown any disrespect 
to him then administer punishment according to the 
law which says, ' Thou shall not curse the ruler of my 
people,' but if I have said only what was right and 
proper, why do you smite me ? " 

After the Saviour had been condemned by the Great 
Council, he was conducted to Pilate's house early in the 
morning, to undergo another trial. During the preced- 
ing night, he had passed through varied and distressing 
experiences, beyond the power of the human mind to 
comprehend. He had celebrated the Passover with his 
disciples, had instituted the Lord's Supper, had been 
betrayed by one of the apostles, had given his dying in- 







THE RESURRECTION. 



CLOSING SCENES. 281 

structions to his followers, and offered his memorable 
prayer for them and others, had suffered intense agony 
in the Garden of Gethsemane, had been arrested there 
by a band of soldiers guided by Judas, had been bound 
twice, brought before Annas, and then before Calaphas, 
where the Sanhedrim assembled to examine him, was 
condemned for blasphemy, and then sent to the Roman 
governor to be tried for high treason. He had been 
denied three times by Peter, and deserted by all the 
apostles, and had been insulted and smitten for claiming 
that justice should be shown him, and at last came his 
trial before Pilate. 

When Jesus was brought before him the governor 
made some attempts to release him, for Pilate knew the 
Jews had delivered him through envy and hatred. The 
governor's wife, alarmed by a dream, sent a request to 
her husband not to condemn that just person. He tried 
to avoid the responsibility of pronouncing judgment by 
sending the prisoner to Herod King of Galilee. This 
was Herod Antipas, son of Herod the Great, and the one 
who put John the Baptist to death. He was at this 
time in Jerusalem, and Pilate, learning that Jesus was 
from Galilee, sent him to Herod since he belonged to 
his jurisdiction. The king was very glad of the oppor- 
tunity for seeing one who had excited so much public 
attention, and he hoped to see him perform some mira- 
cles. Herod asked Jesus many questions, but he made 
no reply. The chief priests and scribes, his accusers, 
violently charged him with stirring up sedition in 
Herod's province. The king's soldiers or guard, incited 
by their master, treated him with contempt and ridicule, 
dressing him in a gorgeous robe, that is, a white gar- 



282 THE eoman's story. 

ment, such as Jewish kings wore ; this was done in 
mockery because he claimed' to be a king. The royal 
color of the Romans was purple, therefore when Pilate 
made the Saviour a subject for ridicule, he had him 
dressed in a purple robe, so that the Saviour wore the 
royal colors of both nations. After Herod had offered 
these indignities to the Son of God, he sent him back to 
Pilate, which was regarded as a mark of respect to him- 
self, and after this the king and the governor became 
friends, for there had previously been enmity between 
them. 

It was the custom for the Jews, at the Feast of the 
Passover, to ask the Roman governor to release one 
prisoner whom they might prefer. At this time there 
was a noted criminal in custody, named Barabbas, who 
had been engaged in an insurrection, and had committed 
murder. These facts were well known to the Jews, yet 
when Pilate proposed to release Jesus there was a 
tumultuous cry from the mob, "Not this man, but 
Barabbas." They had been told to do this by the rulers. 
Pilate then inquired, " What shall I do with Jesus ? " 
They shouted, " Let him be crucified." They said if he 
set Jesus at liberty he would not be the friend of Caesar, 
that is, the emperor. As the Saviour's accusers would 
not go into the palace of the Roman governor for fear 
of becoming denied, Pilate went out and asked them 
what accusation they brought against this man, that is, 
of what crime was he guilty. They said, " If he was 
not a malefactor, we should not have delivered him to 
you." He told them to judge him themselves, according 
to their law, and they replied, " The Romans had de- 
prived them of the power to inflict the death penalty." 



CLOSING SCENES. 283 

It appears the Jews did not deliver Jesus to Pilate for 
trial, but for him to pronounce the sentence of death at 
once, as they had tried and condemned him before the 
Sanhedrim, but the governor proceeded to give him 
another trial. 

After the Jews had accused the Saviour of perverting 
the nation by forbidding them to pay tribute to Caesar, 
that is, of high treason, Pilate returned to the Judg- 
ment Hall, and calling Jesus before him, said, " Art 
thou the King of the Jews?" He replied, "Do you 
make this inquiry from anything you have seen or heard 
about my plotting against the Roman Government?" 
Pilate said, "Am I a Jew?" That is, "Am I, being a 
Roman, likely to be influenced by Jewish prejudices? 
Your own nation and the chief priests have delivered 
thee to me, what hast thou done ? " The governor im- 
plied that it was not from anything that lie had known 
that Jesus was arraigned, but from charges brought 
against him from his own countrymen. Two specific 
charges had been preferred, namely, for blasphemy and 
for treason. Jesus declared before Pilate that his king- 
dom was not of this world, for had it been, his servants 
or followers would have fought for him, as was the 
custom among earthly sovereigns, defended by large 
armies. Had the object of the Saviour been to establish 
an earthly empire, he would have aroused the multitude 
that always followed him to prepare for war. He would 
have been attended by an armed host wherever he went, 
and they would not have allowed him to be arrested in 
the Garden. Christ's kingdom was of a spiritual nature, 
and he rules the hearts and consciences of his subjects. 
Pilate, who did not fully understand him, inquired, 



284 the Roman's story. 

" Are you a king then ? Do you lay claim to a kingdom 
of any kind? " Jesus replied, "I am a king," and then 
adds that his object in coming into the world was to 
bear witness to the truth. This was the nature of his 
kingdom, not to assume power, organize armies to 
maintain it, and subdue nations by war, but to preach 
the truth and save sinners. 

" What is truth ? " inquired Pilate, probably in con- 
tempt, therefore the Saviour made him no reply. The 
governor, perhaps, considered Jesus a deluded fanatic, 
but innocent of any crime, therefore not dangerous. 
The question, " What is truth? " had long been agitated 
by philosophers who maintained different opinions, and 
had Pilate been sincere and waited for an answer, per- 
haps the Saviour would have expressed his view of 
truth. The Roman judge went again into the porch 
and said to the Jews, "I find no fault in this man, 
therefore as it is the custom to release one prisoner on 
this occasion, shall I not release the King of the Jews ? " 
but they all clamored for the pardon of Barabbas, when 
Pilate inquired, " What shall I do with Jesus who is 
called Christ? " They all said, " Let him be crucified." 
" Why, what evil hath he done ? " This question was 
asked three times, when in a loud voice came the re- 
sponse, "Let him be crucified." Eager to spare the 
innocent prisoner, Pilate told them he would chastise 
him, that is, scourge him, and then release him, for he 
could find no cause for his execution. He may have 
supposed that if Jesus was publicly whipped it might 
satisfy his enemies, but he was mistaken. When he 
saw the mob was excited and uncontrollable, he washed 
his hands before them, as a sign that he was free from 




EASTER MORNING. 



CLOSING SCENES. 285 

any responsibility for his death. The Jews answered 
to this act of the governor by saying, " His blood be 
upon us and our children," a fearful imprecation for 
which they have suffered ever since. 

Among the Romans, it was customary to scourge a 
slave condemned to be crucified, which added to the 
fearful sufferings attending this mode of death, and as 
Jesus was to die the death of a slave, he was scourged. 
According to the declaration of the prophet, "he en- 
dured the cross, despising the shame." Having pro- 
nounced the sentence from the tribunal, and written the 
inscription to be placed upon the cross, which was 
"Jesus of Nazareth, King of the Jews," Pilate sur- 
rendered him to the Roman soldiers to be crucified. 
Some of the Jews went to the governor and asked him 
to change the inscription, which was written in Hebrew, 
Greek and Latin, to " He said I am King of the Jews," 
but Pilate very curtly replied, " What I have written, 
I have written, " that is, he would not change it to please 
them. 



CHAPTER XXIII. 

AT THE CEOSS. 

Before Jesus was conducted to the place of execu- 
tion, the soldiers, to express their contempt of him, and 
ridicule his claim to royalty, took him to the Common 
Hall, or the governor's dwelling, and gathered the 
whole band to join in the sport. A band or cohort was 
the tenth part of a Roman legion, and comprised from 
four hundred to six hundred men. They removed the 
Saviour's upper garment, and dressed him in a scarlet 
or purple robe, such as was worn by distinguished 
officers of the Roman army, and was probably one that 
had been cast aside as useless. Purple was the royal 
color, and this circumstance would be a taunt on account 
of the Sufferer's claim to being a king. It was neces- 
sary that a king should wear a crown, therefore they 
made a wreath of the branches of a thorn-bush growing 
near, and placed it on his head. Kings usually carried 
a sceptre, as the emblem of royalty, hence the Saviour 
must be supplied with one, and for this purpose, they 
took a staff from some one present, which consisted of a 
reed or shrub growing on the banks of the Jordan, and 
placed it in his right hand for a sceptre, when they 
bowed the knee before him in mockery, saying, " Hail, 



AT THE CBOSS. 287 

King of the Jews." Besides these indignities, they 
spit upon him as a token of the greatest contempt and 
insult, and taking the reed from his hand, they struck 
him on the head. This not only inflicted pain from the 
force of the blow, but it also caused suffering by pressing 
the thorns of his crown into his flesh. 

After the soldiers had mocked and insulted the 
Saviour as long as they pleased, they removed the pur- 
ple robe and clothing him in his own garments, led him 
away to the place of execution. It was a part of the 
punishment of a condemned person to bear his own 
cross, therefore, they at first laid it upon Jesus, but he 
was so weak and exhausted from his previous sufferings, 
that his strength failed, when they compelled a man 
named Simon, from Cyrene, a city in Libya, Africa, to 
assist him by bearing one end of it after the Sufferer. 
Simon, being a Jewish name, suggests the idea that he 
may have been of that race who came to Jerusalem to 
celebrate the Passover. 

At length they came to Golgotha, meaning " the place 
of a skull," or Calvary, a Latin name signifying the 
same ; both words indicate it was a place of execution. 
It was without the walls of the city on the northwest, 
only a short distance off. Capital punishments were 
not allowed within the walls, neither by the Jews nor 
the Romans. The bodies of animals slain for sacrifices 
were burned outside the gates, hence Jesus, the anti- 
type, must also suffer beyond the walls. While on the 
way to Calvary, a large company followed, including 
many women who expressed their grief in tears and 
loud lamentations, when Jesus turning around, said, 
"Daughters of Jerusalem, do not weep for me, but 



288 the soman's story. 

weep for yourselves and your children, for the time is 
coming when such calamities will come upon the nation, 
they will call upon the hills and mountains to fall upon 
and hide them." He referred to the destruction of 
Jerusalem by the Romans, a little more than thirty 
years after. 

When the soldiers arrived at Calvary, they fastened 
the Saviour to the cross, by driving nails or spikes 
through his hands and feet. The usual way of making 
a cross was by two pieces of wood, one upright and so 
high that the feet of the victim were about a yard from 
the ground. It had a projecting seat to support the 
sufferer, since his hands were not strong enough to sus- 
tain the body, which was sometimes left upon the cross, 
until consumed by vultures, or wasted by decay. The 
hands were fastened to another piece of timber, placed 
at right angles with the upright post. Sometimes a 
cross was made in the form of the letter X, and some- 
times the sufferer was tied to the cross, when his life 
was prolonged until death gradually released him. 
When nailed to it, the sufferer's agony must have been 
intense. A mixture of wine, called vinegar, containing 
wormwood, supposed to stupefy the senses, was often 
given to the victim to render him insensible to pain. 
When this was offered to the Saviour, he refused to 
drink it, saying, the cup which his Father had given 
him, he would drink, meaning that his sufferings were 
necessary in the work of atonement. The agony en- 
dured naturally produced a feeling of thirst, and when 
Jesus said, " I thirst," some one ran, and dipping a 
sponge in vinegar, which in this case was a mixture of 
wine and water, the common drink of the Roman 



AT THE CROSS. 289 

soldiers, placed the sponge on a reed, and offered it to 
him. He did not refuse it, since it contained no opiates, 
and would not render him insensible to pain. 

Death by crucifixion was attended by the most intense 
suffering, besides the degredation connected with it, 
being regarded as proper only for the lowest criminals. 
The circumstances attending this mode of execution 
were the following : The condemned must carry his 
own cross to the place of execution, amidst the insults 
and uproar of the mob. A cavity having been made in 
the ground for the cross, it was laid upon the earth, 
when the victim was disrobed and extended on it, and 
his hands and feet were fastened by nails. It was then 
raised and violently dropped into the place prepared for 
it; this performance greatly increasing the sufferer's 
agony. He was generally left in that condition, until 
pain, exhaustion, hunger and thirst combined to end his 
life that sometimes lasted for days, and his body was 
left to be consumed by birds of prey. Death by cruci- 
fixion was not only the most painful, but was also con- 
sidered by Greeks and Romans, the most ignominious, 
and was inflicted only upon the worst criminals, there- 
fore those who proclaimed the gospel were exposed to 
shame and contempt because, its Founder suffered on 
the cross. Some of the natural causes of the physical 
agony attending this mode of death are the following : 
The unnatural position of the body; the nails driven 
through the hands and feet which contain numerous 
tendons and nerves ; exposure to the air causing violent 
inflammation, a free circulation of the blood interrupted, 
more being carried to the arteries than could be returned 
by the veins, causing great pressure and violent pains. 



290 THE soman's story. 

The sufferer did not usually survive beyond the third 
day, but the Saviour expired after a few hours, probably 
on account of his previous exhaustion and mental distress. 

It was customary to remove most of the garments of 
those to be crucified, to be divided among the execu- 
tioners, therefore they disposed of the Saviour's in the 
same manner, dividing them into four parts, giving to 
the four soldiers who were the executioners, one part 
each, but his tunic, called a coat, they did not divide, 
but cast lots for it. This tunic was similar to the one 
worn by the priests, and consisted of a long vestment 
without seam, but with openings for the head and hands. 
It appears that the garment of Jesus, our great High 
Priest, was similar to that of the Jewish high priest. 
The Psalmist, referring to this subject, says, " They 
part my garments among them, and cast lots upon my 
vesture." 

The inscription, signifying the name and offence of 
the sufferer, being written in three different languages, 
as before stated, could be read by every one present, 
even by those who came from different countries to 
attend the great festival. Two robbers or thieves who 
had been condemned to die were crucified at the same 
time, one on the right and the other on the left of the 
Saviour. When Pilate, who did not reside at Jerusalem, 
came to the capital on the occasion of the annual festi- 
vals he held courts for the trial of criminals, and it is 
probable these robbers had been tried and condemned at 
that time. To show contempt for Jesus, he was cruci- 
fied with them. The four soldiers who had charge of 
the execution watched him to prevent his friends re- 
moving him from the cross. 



AT THE CROSS. 291 

Some of those who witnessed the execution, tossed 
their heads in derision, saying : " Thou that destroyest 
the Temple and buildest it in three days, save thyself. 
If thou art the Son of God, come down from the cross." 
The chief priests, scribes and elders who were present 
said, "He saved others but he cannot save himself," 
that is, he pretended to save others ; they were speaking 
ironically, " If he is the King of Israel, let him descend 
from the cross and we will believe him. If he is the 
Son of God," they said with a sneer, " God will deliver 
him." 

One of the thieves reviled him, saying, " If thou be 
the Christ, save thyself and us," but the other rebuked 
him thus : " Do you not fear God, seeing you are con- 
demned? We are justly punished, for we are guilty, 
but this man has done nothing wrong." He then 
turned to the Saviour and said, " Lord, remember me 
when thou comest into thy kingdon." This petition 
implied that the penitent thief believed that Jesus was 
the Messiah, and though he was dying, he would 
eventually set up his kingdom. It is possible the rob- 
ber had heard the Saviour preach. Jesus replied, " To- 
day thou shalt be with me in paradise," an answer that 
must have given inexpressible joy to the penitent 
criminal. It teaches the doctrine that the soul will exist 
separate from the body, and also the penitent or right- 
eous will be happy immediately after death. 

Among the friends of Jesus at his death were the 
Apostle John, Mary, the mother of the Saviour, Mary, 
the wife of Cleopas, Mary Magdalene, Mary, the mother 
of James the Less, and Joses and Salome, besides other 
women who had accompanied him from Galilee. Most 



292 the eoman's story. 

of the women stood at some distance from the cross, 
perhaps on account of the crowd, though his mother 
was near. The Saviour seeing her, said to John, " Be- 
hold thy mother," and addressing her, said, " Behold thy 
son," meaning John. This apostle took her to his home 
and cared for her as if she were his own mother. 

Remarkable phenomena were witnessed while Jesus 
was on the cross. There was darkness over all the land, 
that is, Judea and perhaps some adjacent countries, from 
the sixth hour — twelve o'clock, noon — until the ninth 
hour — three o'clock, afternoon — when the Saviour 
expired. The darkness could not have been caused by 
an eclipse of the sun, since the Passover was always 
celebrated at the time of the full moon when that planet 
is always opposite the sun. Perhaps the vapor and 
clouds preceding the earthquake that followed, caused 
the darkness which could not have been complete since 
persons at the cross could distinguish one another ; it 
was, however, a remarkable phenomenon, and one of 
the proofs that Jesus was the Messiah. It is said that 
a Roman astronomer, named Phlegon, has recorded that 
in the fourteenth year of the reign of Tiberias, the 
geatest eclipse of the sun ever known occurred, when 
on account of the darkness, the stars appeared. 

Just before the Saviour expired, he exclaimed, " Eli, 
Eli," or "Eloi, lama sabachthani ? " This was in the 
Syro-Chaldaic language understood at the time, mean- 
ing, "My God, my God, why hast thou forsaken me?" 
Eli or Eloi was one of the names of Jehovah. This 
mournful cry of Jesus indicates the most intense suffer- 
ing, but no created being can fully comprehend the 
cause for this sense of desertion. His agony was beyond 




„ * ' « •--*->'."• C • 



AT THE CROSS. 293 

the power of human or even angelic beings to under- 
stand. Never was there an exclamation more pathetic, 
and it is not in the power of language to express the 
depth of suffering that called forth such a cry. The 
perfect acquiescence of the Saviour's will with that of 
his Father, the tender relation between them, the char- 
acter of the Son, being perfect, the infinite love, mercy 
and compassion of the Father, all render it incompre- 
hensible that Jesus should have died under a cloud. 
Most Christians are sustained in the hour of death by a 
sense of the Divine presence, but it was different with 
our Lord. In what sense was he forsaken by his Father ? 
It is certain He approved the work of Jesus who had 
always been an obedient Son, and never, in a single 
instance, had he been unfilial or indifferent in his devo- 
tion to his Father. The only reason for his suffering 
understood by man is that it was necessary as an atone- 
ment for the sins of the human race. Jesus said this 
was the time for the " power of darkness," when his 
enemies — Satan and the Jews — were allowed to do 
their utmost. When Christ was tempted in the wilder- 
ness, it was said that Satan departed from him for a 
season, as if he would make another attempt. Was it 
possible that he appeared again to incite the enemies of 
the Saviour at the cross to increase his agony by insults 
and injuries which led him to feel he was deserted by 
his Father? 

When Jesus cried " Eli," some of the crowd did not 
understand his language, or pretended they did not, 
and said, " This man calleth for Elias," that is, Elijah. 
"Let us see whether Elias will come to save him." 
This was said in derision. It was the belief among the 



294 the eoman's story. 

Jews, and a doctrine taught by Christ, that Elijah would 
appear before the coming of the Messiah, which did 
occur in the person of John the Baptist, his antitype. 
The Saviour, when on the cross, offered the prayer, 
" Father, forgive them, for they know not what they 
do," referring to those who put him to death. The 
Roman soldiers were only obeying the command of their 
rulers, and did not know that he was the Son of God, 
while the Jews knew he was innocent and they had 
ample proof that he was the Messiah, but they did not 
know what judgment they were bringing upon their 
nation. 

When the Saviour expired, the vail of the Temple 
was rent into two parts by a miracle. This vail or cur- 
tain separated the Holy from the Most Holy Place, thus 
dividing the sacred building into two apartments. The 
Most Holy Place was regarded as a type of heaven, 
therefore the rending of the vail from top to bottom 
signified that the way to heaven was open to all who 
chose to enter, since the Lord Jesus, the Great High 
Priest, had just entered, where he would appear as the 
Intercessor for his people. Another remarkable phe- 
nomenon occurred when the Saviour died — an earth- 
quake which opened the graves and some of the departed 
saints arose, and after the resurrection of Christ ap- 
peared to others in Jerusalem, and perhaps ascended to 
heaven to be with their risen Lord. 

When the Roman centurion present at the crucifixion 
witnessed these wonderful scenes, he was surprised and 
terrified, and declared, " This was the Son of God," or a 
god, " and he was innocent." The soldiers had heard 
that Jesus claimed to be the Son of God before Pilate, 



AT THE CROSS. 295 

and seeing these wonders they thought his claim was 
just. The centurion being a heathen had no distinct 
idea what the expression " Son 'of God " implied. He 
might have thought he was like pagan heroes who had 
been deified. The original expression, " son of a god," 
would coincide with polytheistic ideas. 

It was a law among the Jews that the bodies of exe- 
cuted criminals should not remain suspended during the 
night, therefore they requested Pilate to give orders to 
have their limbs broken in order to hasten their deaths, 
that they might be removed from the cross before the 
Sabbath. This was Friday and their Sabbath occurred 
on Saturday or the seventh day of the week. Pilate 
having given the order, the soldiers, finding the two 
thieves alive, executed the governor's command, and 
broke their legs, but when they came to Jesus, and dis- 
covered that he was already dead, they did not attempt 
it, and thus the Scripture was fulfilled, that " not a 
bone of his shall be broken " ; this primarily referred to 
the pascal lamb, a symbol of Christ. To make sure that 
he was dead, however, one of the soldiers pierced the 
Saviour's side with his spear, which penetrated his 
heart, whence there issued blood and water. Had he 
not been already dead, he must have died from this 
wound. The membrane surrounding the heart contains 
a fluid resembling water, and this being mingled with 
the blood from this organ gave rise to the expression, 
" blood and water." By this act of the Roman soldiers, 
that prophecy was fulfilled which declares, " They shall 
look on him whom they pierced." 

What shall be done with the body of Christ ? The 
question was settled by Joseph of Arimathea, an honor- 



296 



able man and a Jewish councillor, who believed that 
Jesus was the Son of God, and was one of his disciples, 
though secretly from fear of the Jews. He no longer 
concealed his sentiments, but went boldly to Pilate and 
asked for the Saviour's remains still on the cross. The 
apostles had fled through fear, but had any of them 
asked this favor of the Roman governor, they would 
probably have been denied, since they had no influence 
at his court, and their Master would have been buried 
in the common grave of malefactors. It required great 
courage in Joseph to ask the favor, and when he pre- 
sented his request Pilate was surprised that Jesus was 
so soon dead and called the centurion, and inquired 
whether it had been any length of time since he died, 
for generally one suffering on the cross lived several 
days, from two to seven, not infrequently. When Pi- 
late was satisfied that the Saviour was actually dead, he 
gave permission to Joseph to take the body, who, after 
removing it from the cross, wrapped it in fine linen and 
laid it in a sepulchre designed for himself, hewn out of 
a rock, but had never been occupied by the remains of 
any deceased person ; this sepulchre was in a garden 
near Golgotha or Calvary. Before the corpse was en- 
tombed, Nicodemus, a member of the Great Council, 
who came to Jesus to be instructed as previously men- 
tioned, brought a mixture of myrrh and aloes, weighing 
about one hundred pounds, and placed it about the 
Saviour's body, a method of embalming among the 
Jews. After he was placed in the tomb, a large stone 
was laid at the entrance to close it securely. 

The chief priests and Pharisees went to Pilate, say- 
ing, " We remember how that Deceiver said while he 



AT THE CROSS. 297 

was alive, 4 After three days, I will rise again.' Com- 
mand, therefore, that the sepulchre be made secure until 
the third day, lest his disciples come by night and steal 
him away, and then say to the people, c He is risen 
from the dead,' so the last error will be worse than the 
first." Pilate said, " Ye have a watch, go and make the 
sepulchre as safe as you can." The Jews were allowed 
a guard of Roman soldiers, who kept watch in the 
Tower of Antonia, northwest of the Temple, and there 
was also a guard that attended the crucifixion. The 
Pharisees made the sepulchre secure by sealing the 
stone at the opening, and setting a watch. By impress- 
ing it with a seal, they would know whether any one 
had attempted to roll away the stone, therefore they 
were sure it was safe. 



CHAPTER XXIV. 

THE RESURRECTION AND ASCENSION. 

On the first day after the close of the Jewish Sabbath, 
it was discovered by the disciples of the Crucified One 
that a remarkable phenomenon had occurred. There 
had been a concussion resembling an earthquake, and 
an angel had descended from heaven and rolled away 
the sealed stone from the entrance to the tomb where 
the body of Christ had lain, and sat upon it. The coun- 
tenance of this celestial being was " like lightning," 
using a forcible metaphor, " and his raiment was as 
white as snow." The guards were so terrified at the 
sight that they " became as dead men," that is, they 
fainted or were unconscious. It was then Jesus rose 
from the grave, consequently was not seen by the 
soldiers. 

The first to visit the tomb of their risen Lord were 
women, and it was to a woman he first revealed himself 
after his resurrection. Mary Magdalene came first to 
the sepulchre, before daylight, when she found the 
stone taken away from the entrance. She was joined 
by other women who came to pay respect to their de- 
parted Lord, including Mary, the mother of James and 
Joses, Salome, the mother of the Apostles James and 



THE RESURRECTION AND ASCENSION. 299 

John, and Joanna, the wife of Herod's steward. They 
had bought sweet spices the evening before the Sab- 
bath, but waited until the close of the sacred day, when 
they added more spices to their collection, and at the 
dawn of the first day of the week started for the sepul- 
chre on their errand of love. It required no little cour- 
age to do this, since they were aware the tomb was 
guarded by armed Roman soldiers, and had been closed 
by a sealed stone. They conversed about it while on 
their way, and wondered who would remove it for them 
to enter, but, to their surprise, when they arrived there 
they found the stone had been removed, and entering 
into the sepulchre they were astonished to see two 
beings, clothed in radiant garments, sitting where the 
body of Jesus had been laid. They arose, and as the 
women bowed their faces to the earth, one of the angels 
said, " Why seek ye the living among the dead ? He is 
not here, but is risen, as he declared he should rise. 
Come and see the place where he lay, and go quickly 
and tell his disciples," that is, the apostles, " that he will 
go before them into Galilee, where they will see him.' , 

The women departed quickly with fear and joy, and 
ran to carry the news to the disciples. As they were 
going, Jesus himself met them and said, " All hail!" 
They came near and, falling down, worshipped him. 
He said, " Be not afraid, but go and tell my brethren," — 
he does not say disciples, but addresses them as if they 
were still dear to him, though they had deserted him 
in his hour of danger — " that I will meet them in Gali- 
lee," — and mentions Peter in particular, as if he wished 
him to know that he had been forgiven the sin of deny- 
ing his Master. 



300 

When the women, with their unguents prepared to 
anoint the bandages wrapt about the body of their Lord, 
came to the sepulchre, it was just as the day began to 
dawn, therefore objects were seen indistinctly. Not 
finding him whom they sought, Mary Magdalene was 
alarmed, supposing he had been stolen, therefore she 
left the other women and started in haste to go to the 
city, half a mile distant, to inform the apostles. She 
found Peter and John, and said to them, " They have 
taken away my Lord and I know not where they have 
lain him." By they she probably meant some of the 
friends of Jesus. After she had gone, the other women 
immediately returned to the city, but by a different road, 
therefore they did not meet her. When Peter and John 
heard what Mary told them, they started in haste for 
the sepulchre, but John, being the swifter runner, left 
Peter behind and came first to the tomb, but he did not 
enter, yet stooping down and looking into the sepulchre, 
he saw the grave-clothes of the Saviour. When Peter 
arrived, he went in and saw the napkin that had been 
wrapped about his head folded and laid by itself, indi- 
cating there had been no haste. When Mary found the 
apostles, they were mourning and weeping, but they 
did not believe their Master had risen from the dead, 
notwithstanding what he had told them about it. 
They returned to the city, but Mary Magdalene, whose 
attachment to her Lord was ardent, remained weeping 
at his tomb. It was then he appeared to her before he 
was seen by the other women. She did not at first 
recognize him, but, supposing him to be the gardener, 
said, " If he would tell her where the body was, she 
would take it away." By one word — " Mary " — 



THE RESURRECTION AND ASCENSION. 301 

gently and tenderly spoken, she knew his voice and 
said, " Rabboni," signifying Master, and falling at his 
feet worshipped him. 

After the Roman guards recovered from the effect of 
their terror, some of them returned to the city and in- 
formed the chief priests what had occurred. The San- 
hedrim immediately assembled, and passed a resolution 
intended, they supposed, to prevent the people from 
accepting the report as true, that Christ had risen from 
the grave. Their plan was to bribe the soldiers " to de- 
clare that the disciples of Jesus came and stole his body 
while they slept, and if the governor should hear of it," 
said they, " we will conciliate him and save you." The 
penalty of sleeping when on guard was death. The 
soldiers accepted the money, and did as they were re- 
quested, therefore this falsehood was circulated among 
the Jews who believed or pretended to believe the 
rumor. The inconsistency of the statement is apparent, 
for if the soldiers were asleep, how could they know the 
disciples had removed the body of their Lord ? 

Some of the proofs that Jesus rose from the grave 
have been given as follows : First, He had often foretold 
his death and resurrection. Second, There was no doubt 
that he really died; the disciples, the Jews, and the 
Romans believed it. Third, Every precaution was taken 
to prevent his body from being removed by stealth ; 
a guard of, perhaps, sixty Roman soldiers had been set 
to protect the tomb. Fourth, On the third day the body 
was missing. The high priest did not dare to ques- 
tion that, therefore he attempted to account for it, but 
there were difficulties to be met. The Roman guard was 
large, and ' the penalty for sleeping at their post was 



302 # THE ROMAN'S STORY. 

death. The disciples were few in number, unarmed and 
timid. They had just fled before those who came to 
arrest Jesus in the Garden, besides, how could they 
know the guard was asleep, even had they planned to 
steal the body ? The order in which the grave-clothes 
were arranged does not show haste. Jesus appeared 
many times to his disciples after his resurrection, and 
under different circumstances. On one occasion, two 
disciples, one of whom was Cleopas, and the other is 
supposed to have been Luke, who recorded the event, 
were walking to Emmaus, a village about seven or eight 
miles west of Jerusalem. They were conversing about 
the remarkable events that had just occurred and, per- 
haps, expressed their disappointment and doubts about 
Jesus being the Messiah, or that he had risen from the 
grave. They were joined during their walk by another 
traveller, whom they supposed a stranger, who inquired 
what was the subject of their conversation, for they 
seemed to be sad. Cleopas said, " Are you only a 
stranger in Jerusalem, and do you not know what has 
happened lately?" "What things?" the stranger in- 
quired. " Those concerning Jesus of Nazareth, a 
remarkable prophet, but the chief priests and rulers 
condemned him to death ; he was crucified, and this is 
the third day since he died. We trusted that he would 
have redeemed Israel," meaning that he was the Mes- 
siah. " Besides, certain women of our company aston- 
ished us by saying, that when they came to the sepulchre, 
they did not find his body, but were told by angels that 
he was alive and some of the disciples confirmed their 
testimony." 

Still appearing as a stranger, he said, " How slow to 



THE RESURRECTION AND ASCENSION. 303 

understand what the prophets have said about the 
Messiah." Then beginning with Moses he expounded 
the Scriptures that referred to him. 

When they arrived at Emmaus, the traveller was 
going on farther, but they urged him to remain with 
them, as it was late in the day, and he accepted their 
invitation. They had been so delighted and instructed 
by his conversation they wished to hear more of his dis- 
courses. As he sat at the table with them he took 
bread, and after asking a blessing, gave it to them, 
when " their eyes were opened," speaking in a figure, 
and they recognized in the stranger their Lord, when he 
suddenly disappeared before they had recovered from 
their surprise. They said to each other, " Did not our 
hearts burn within us as he talked to us by the way ? " 

Though it was late in the evening, they immediately 
returned to Jerusalem and informed the apostles, who 
had gathered in a room by themselves, that the Lord 
had indeed arisen, and then related what had happened 
on the way to Emmaus. While they were speaking, 
Jesus appeared in their midst, though they had closed 
and barred the door for fear of the Jews. They were 
frightened when the Saviour appeared, supposing they 
had seen a spirit. He said, " Why are you afraid and 
troubled ? Behold the wounds in my hands and feet ; 
a spirit hath not flesh and bones, as you see that I have." 
He then proceeded to give them another proof that he 
was the same person who had been crucified and had 
arisen from the grave, by eating with them. He ex- 
pounded more clearly the prophecies concerning his 
death and resurrection, and told them it was necessary 
that Christ should suffer and rise from the grave, and 



304 the eoman's story. 

that the doctrine of repentance should be preached 
among all nations. He said they were witnesses of his 
life and teachings, and that he would fulfil the promise 
to aid them by the Holy Spirit, but they must remain at 
Jerusalem until they were endowed with power from 
on high. Thomas, one of the apostles, was not present 
when Jesus appeared to them, but they told him they 
had seen the Lord. He replied, "Except I see the 
wounds in his hands and side, I will not believe that he 
is alive." Eight days after, the apostles had again 
assembled and Thomas was with them, the doors being 
closed as before, when Jesus appeared and said, " Peace 
be with you." Then addressing Thomas, he told him 
to look at his hands, feet and side, and see the print of 
the nails and the wounds inflicted by the soldiers, and 
be not faithless, but believing. The doubting apostle 
exclaimed, " My Lord and my God ! " " Because you 
have seen, jou believe," said Jesus, " blessed are they 
who, though not seeing, yet believe." 

The Saviour had promised to meet the apostles in 
Galilee, which occurred on this wise : Many of them 
had been fishermen, and they decided to resume their 
former occupation, as they must labor for a support. 
While waiting in Galilee for the appearance of their 
Master, Peter said, " I am going a fishing." Thomas, 
Nathaniel, James and John, with two others, said, " We 
will go with you," therefore they entered a boat which 
was anchored on the bank of the Sea of Tiberias, and 
rowed from the shore. This was early in the evening, 
and though they toiled all night, they did not succeed 
in catching any fish. When morning dawned they saw 
in the dim light a man standing on the bank, whom 



THE RESURRECTION AND ASCENSION. 305 

they did not recognize at first, but soon after, John ex- 
claimed, " It is the Lord ! " They hastily started for 
the shore. Peter departed by swimming, and the others 
in their boat, to meet their Master, who gave them bread 
and fish to eat, when he asked Peter the question, 
81 Lovest thou me ? " three times, and told him what his 
future would be. This interview is related in one of 
the chapters on the Miracles of Christ. 

On another occasion when Jesus appeared to his dis- 
ciples, they inquired whether he would restore again 
the kingdom to Israel. He replied that was not a sub- 
ject for them to know, but they should receive power 
from heaven, and become his witnesses by preaching the 
gospel in Judea, Samaria and other parts of the world, 
beginning at Jerusalem. When he had uttered these 
words he led them to Bethany, and as they watched 
him he entered into a. cloud and disappeared from their 
sight. While they were gazing with astonishment two 
celestial beings, clothed in white, appeared to them, and 
said, " Ye men of Galilee, why do you stand gazing into 
heaven? Jesus, who ascended thither, will return in 
like manner." 

The Saviour, having fulfilled his mission on earth, 
and having given proof of his resurrection, was taken 
bodily to heaven forty days after his death, from the 
Mount of Olives, near Bethany, in the presence of 
eleven apostles, to appear as the High Priest of his 
people until his return to judge the nations at the end 
of the world. He had remained forty days after his 
resurrection to afford proof of that event, and to instruct 
more fully the apostles in regard to their mission and 
the declaration of the Scriptures concerning himself. 



306 THE ROMAN'S STORY. 

The proofs of his ascension were sufficient to establish 
the fact. The apostles witnessed it ; multitudes of an- 
gels attended him with shouts of praise ; the descent of 
the Holy Spirit confirmed it ; Stephen, John and Paul 
saw him after he ascended. By this act Christ appears 
as King and Priest of his redeemed, has opened the way 
to heaven more clearly, and has proved more definitely 
that after their resurrection the bodies of the saints 
would ascend to heaven. The phrase " spiritual body " 
has been defined, as applied to the saints in glory, one 
of material elements, but perfectly adjusted to the use 
of the spirit : such was the body of our Lord after his 
resurrection, and with which he ascended. The re- 
deemed after death, it has been supposed, are not dis- 
embodied spirits until after the resurrection, but they 
have a temporary body until that event, and with such 
they sometimes appeared to persons on earth. Jesus, 
as the incarnate Son of God, our Intercessor, is still the 
same as when on earth, in every essential quality. His 
ascension was an entrance upon a new sphere of activity 
for the salvation of men, and his work will continue 
until the kingdoms of the earth become, in a spiritual 
sense, his kingdoms. 

As recorded in the Scriptures, Christ appeared after 
his resurrection on the following occasions : First, To 
Mary Magdalene. Second, To other women, namely, 
Mary, the mother of James and Joses, to Salome and Jo- 
anna. Third, To Peter. Fourth, Two disciples on the 
way to Emmaus. Fifth, The apostles when Thomas 
was absent. Sixth, The apostles when Thomas was 
present. Seventh, The apostles Peter, Thomas, Na- 
thaniel, James and two others, at the Sea of Tiberias. 



THE RESURRECTION AND ASCENSION. 307 

Eighth, The apostles on a mountain in Galilee. Ninth, 
The apostles at his ascension from Bethany. As stated 
by Paul, he appeared to him and to more than five hun- 
dred disciples on a certain occasion. 

Some of the names and titles applied to the Saviour 
in the Sacred Scriptures are the following : 

Jesus, same as Joshua, or one who sees ; Christ, or the 
Annointed One, a Greek word; Messiah, a Hebrew 
name meaning king, prophet, priest ; Emmanuel, or 
God with us ; Son of God ; Son of Man ; God ; Jehovah ; 
King ; Branch of Righteousness ; The Lord our Right- 
eousness ; The Creator ; The Beginning ; The Life ; The 
Word; The Man; The Child; The Prophet; The Sa- 
viour ; The Lamb ; The Shepherd ; The Bridegroom ; 
The Tree of Life ; The Branch ; The Vine ; The Bread 
of Life ; The Light of the World ; The Sun ; The Day 
Star; The Servant; The Rock; The Hope of Glory; 
The Beloved; The Elect; The Truth; Faithful Wit- 
ness ; Holy One ; First Born ; Redeemer ; The Resur- 
rection ; Captain ; Prince of Peace ; -Judge ; Refuge ; 
Strength, and others. 

The prophecies concerning Christ were proofs that he 
was the Messiah. The condition of the world at the 
time of his advent confirmed it, and prepared the way 
for such an event. The Jews were subject to a power- 
ful nation, though, to a considerable extent, they were 
governed by their own laws, administered by the Great 
Council. The other tribes were dispersed, but " the 
scepter had not departed from Judah," and the Temple 
was then in its glory. The predictions concerning the 
family of Jesus, the place of his birth, and his home at 
Nazareth had been quite definite. A census ordered 






308 



by Caesar made it necessary for Joseph and Mary to go 
to Bethlehem to be registered, hence the prediction 
about the native place of the Saviour was fulfilled. 
The tragical events connected with his death had been 
foretold, such as his betrayal for thirty pieces of silver, 
his scourging and insults, his pierced hands and side, 
the vinegar and the gall, the division of his raiment and 
casting lots for his vesture, the manner of his death, his 
burial, resurrection and ascension to heaven. 

The Saviour's poverty and humble condition in life, 
his public career, teaching and miracles were positive 
evidences that he was the Messiah. 

The proofs of the Divinity of Christ are positive. 
The same names and titles are applied to him that are 
given the Father, which, had he been only human, 
would have been profanely preposterous. The Jews 
understood that Jesus claimed to be Divine, therefore 
they called him a blasphemer, and on this ground con- 
demned him to death. The perfection of his character, 
and his miraculous powers were such as only belong to 
the Supreme Being. All things were created by Christ 
and "he upheld all things by his power"; he is the 
Saviour of sinners, therefore has the power to forgive 
sins, he will raise the dead and judge the world, and the 
angels of God are commanded to worship him. Bap- 
tism is performed in his name jointly with those of the 
Father and the Spirit. The soul is committed to him 
in death, as in the case of Stephen the Martyr, while 
most Christians worship him as a Divine Being, hence, 
if he is not, they are idolators. Though Jesus is Divine, 
he was also human, otherwise he could not have suffered 
death for the redemption of the human race. 



THE RESURRECTION AND ASCENSION. 309 

Jesus in his earthly life was pre-eminent for his de- 
votional habits. When in the wilderness forty days, he 
doubtless spent most of the time in meditation and 
prayer and on other occasions he withdrew from the 
multitude to desert places, for the purpose of prayer 
and communion with his Father. During his walk to 
Gethsemane, he offered his memorable prayer and he 
sought relief during his inexpressible anguish in the 
Garden by prayer. His last prayer was for his enemies, 
when he was on the cross. Our Lord often enjoined 
upon his followers the duty of prayer and watch- 
fulness- 
Christ, it has truthfully been affirmed, "was not only 
a preacher of the gospel, a teacher and a performer of 
miracles, but he was also a poet." " True poetry," it is 
said, " consists of great, forceful and beautiful thoughts 
expressed either in verse or prose," and some of the 
most genuine poetry is in the form of the latter. Much 
of the power of the Scriptures depends upon their 
poetry. It has been said of Jesus, that he may be 
called the " Infinite Poet in the grandeur of his concep- 
tions, the sublime heights of his moral scope, and the 
profound depths of his expression. He became the 
Divine Mystery, the Wonder of the Universe, the one 
Eternal Poet of Heaven and Earth. His greatness is 
seen in his imagery." He employed many different 
objects and scenes for illustration, such as are found 
in Nature, including the animal kingdom, and some- 
times he even refers to angelic beings for the same 
purpose. 

All the moral aims and objects of poetry are fully 
exhibited by the Saviour. Some of the examples of 



310 the soman's story. 

his poetical nature are the following, as related by a 
writer on the subject : " ' Consider the lilies of the field, 
how they grow. They toil not, neither do they spin 
and yet even Solomon was not arrayed like one of these.' 
The imagination is guided to the Saviour's early home, 
when his mother, perhaps, was engaged in spinning, and 
thence to the glory and luxury of Israel's sumptuous 
king who lived many centuries before. The immortal 
Bard refers to the servants ploughing and feeding cattle, 
to the sower scattering seed, the cockles and darnel 
mixed with wheat, the angel reaper, the hen gathering 
her brood, the fox with his hole in the thicket, the birds 
building their nests, the shepherd seeking the lost lamb, 
the toiling fishermen casting their nets, the travelling 
merchant seeking pearls, the costly robes of the wealthy, 
and the ravens without store-house or barn fed by the 
Creator's hand. 

" Love for children was a prominent trait in his char- 
acter, and also reverence for woman, whom he treated 
with a respect and tenderness she had never known 
before. Sympathy for the suffering and compassion for 
the erring were very conspicuous traits in his character, 
while his love of Nature was unsurpassed. For him the 
winds were voices, the skies frowned, the flowers and 
waves of the sea afforded emblems, and even beggars by 
the wayside and highway robbers were employed as 
figures of speech to enforce his teaching. He uses some 
isolated word and gives it a poetical dress : as, for ex- 
ample, grain signifies grace ; the moon, blood ; the stars, 
ripe figs ; anguish, a worm that gnaws ; and fire denotes 
great suffering. Men are compared to sheep, disciples 
are stewards and branches, conversion is a marriage, 



THE RESURRECTION AND ASCENSION. 311 

the world is a vineyard, the church a fold, heaven, our 
Father's home." 

There was a shade of sadness pervading the teachings 
of the Saviour, especially when he refers to the destruc- 
tion of Jerusalem, and on other occasions, which led him 
to weep. The condition of the masses who were like 
sheep without a shepherd, and the hardness and unbe- 
lief of his countrymen, often moved him to tears. It is 
not in the power of the human mind to comprehend 
fully a character so comprehensive, complete and ex- 
alted, yet so meek, tender, loving, sympathetic and 
forgiving, so instructive in his teachings, and attrac- 
tive in manner. No one of his biographers has ever 
been able to do this, for the reason he was Divine as 
well as human. 



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